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ETHEROLOGY, 



PHRENO-PHILOSOPHY 



MESMERISM AND MAGIC ELOQUENCE: 

INCLUDING A. NEW 

PHILOSOPHY OF SLEEP AND OF CONSCIOUSNESS, 

WITH A EETIEW OP 
THE PRETENSIONS OF FHRENO-MAGNETISM, 

ELECTRO-BIOLOGY, .4c. 

BY J. STANLEY GRIMES, 

COUNSELLOR AT LAW, FORMERLY PRESIDENT OP THE WESTERN PHRENOLOGICAL 

SOCIETY, PROFESSOR OF MEDICAL JURISPRUDENCE IN THE CASTLETON 

MEDICAL COLLEGE, AND AUTHOR OF "i NEW SYSTEM OF 

PHRENOLOGY." 



All the known phenomena of the universe may be referred to three general 
principles, viz., Mattf, Mption, and Consciousness. 



REVISED A1>D EDITED 

BY W. G. Le DUG. 



BOSTON AND CAMBRIDGE: 

JAMES MUNROE AND COMPANY. 

LONDON: 

EDWARD T. WHITFIELD. 

1850. 






<3^ 



Entered according to Act of Congress, in the year 1850, by 

J. STANLEY GRIMES, 

In the Clerk's Office of the District Court of the District of Massachusetts. 



STEREOTYPED AT THE 
BOSTON STEREOTYPE FOUNDRY. 



CONTENTS 



SECTION I. 

Pago. 

Synopsis of Etherology, 17 



SECTION II. 

History op Etheropathy, 89 

Ignorance of the Ancients concerning the Causes of Ethe- 
rean Phenomena — Witchcraft — Divination — Magic — 
Discoveries which led to a Scientific Knowledge of Ether- 
opathy — Van Helmont — Mesmer — His Career — D'Es- 
lon — Adverse Report of the French Commissioners — 
Foissac and the Academy of Medicine — Their favorable 
Report — Gall — "La Place. 

section m. 

Nature of Etherium, 62 

Theory of Light — Of Heat — Of Electricity — Of Magnet- 
ism — Of Gravitation — Newton's Conjecture — Rev. Mr. 
Townshend on the Mesmeric Medium — Animal Electrici- 
ty — Electric Fishes. 



4 



CONTENTS. 



SECTION rv\ 
Oxygen, 89 

SECTION V. 
Sleep, 93 

Liebig's Error. 

SECTION VI. 

Organ of Consciousness, 100 

Infusoria — Immortality — Rationalism. 

SECTION VH. 

Inter-fhreno Senses, 118 

External Senses — Internal Corporeal Senses — Cousin's 
Criticism upon Locke. 

section vm. 

Motion, 126 

All Motion communicated — Nothing originates Motion but 
God — Sympathy is same Motion. 

SECTION IX. 

Etherean System of Phrenology, 132 

Summary of the Philosophy of the Etherean System of Phre- 
nology. 



CONTENTS. 5 

SECTION X. 
Etheropathy, 136 

Credencive Induction — Imitativeness — Credenciveness. 

SECTION XI. 

Etheropathy, continued, 165 

Clairvoyance. 

SECTION xn. 

Etheropathy, continued 176 

Abnormal Sleep — Manifestations of uncommon Strength — 
Conferring Power on Medicine, Water, &c. — Reading 
Character — Discoveries in Phrenology and Physiology by 
Fowler and Buchanan. 

SECTION XIII. 

Etheropathy, continued, 200 

Neurology — Buchanan's Discoveries. 

SECTION XTV. 

Etheropathy, continued, 205 

Phreno-Magnetism, Pathetism, and Hypnotism. 

SECTION XV. 

Communion with Spirits, 227 

1* 



O CONTENTS. 

SECTION XVI. 
Abuses of Etheropathy, . 233 

Immoral Induction — Local Induction. 

SECTION xvn. 

Rules fob Experiments, 239 

Credencive Experiments — Experiments during Somnambu- 
lism — Upon Diseased Persons. 



PREFACE. 



While hundreds, and perhaps thousands, are en- 
gaged in repeating old experiments, and trying new 
ones in Mesmerism and Clairvoyance, no successful 
attempt has hitherto been made to explain the phe- 
nomena upon scientific principles, and to show their 
consistency with previously known truth. 

In philosophy, facts are useful only as far as they 
lead to a true theory ; and a theory is only a method 
of showing the true relation which exists among the 
facts. 

When a theory is, or seems to be, well established, 
any fact which appears to militate against it is apt to 
be disputed, or received with caution and incredulity. 
For this reason, mankind have been disposed to 
oppose new discoveries and innovations, which render 
a change necessary in their theories, creeds, opinions, 
or habits. It is not because they are unfriendly to 
improvement, but because they doubt the reality of 
the discovery, or the real practical importance and 
utility of the proposed change. It rather demon- 
strates their love of truth, for they, like St. Paul, 
verily believe that they are doing their duty by 
resisting the introduction of error. But if the new 
truth can be made to harmonize with the old opin- 
ions, it is then cordially received into the family of 



8 PREFACE. 

admitted facts, which go to constitute our favorite 
theories. The facts of a science may be compared 
to the scattered and broken bones of a skeleton, 
while a theory is the method by which they can be 
put together, and proved to belong all of them to one 
animal. 

The facts in Mesmerism call to mind a collection 
of strange bones once found in England, which 
apparently belonged to animals of a different kind 
from any that had ever been known to exist on earth. 
Some very learned and sagacious men at first denied 
the existence of the bones ; but when they were 
dragged to light, and protruded before them, so that 
they could no longer avoid acknowledging their 
existence, they declared that such enormous limbs 
must have a supernatural origin, and that they were 
undoubtedly the bones of fallen angels ! Upon fur- 
ther examination by scientific men, it was found that 
they were bones of whales and other marine animals, 
that had been ages ago " in the deep bosom of the 
ocean buried," and that the place had been afterwards 
raised to eminence, like classic Delos, upon the 
shoulders of an ambitious and aspiring volcano. 

The facts in Mesmerism are exceedingly numer- 
ous, and some of them of a most wonderful and 
monstrous character. They have been denied again 
and again, even by those who have witnessed them ; 
and when admitted to be true, they have also been ac- 
counted for by referring them to a supernatural origin ; 
but the time has come when these facts should, like 
the facts in Geology, Chemistry, and Astronomy, be 



PREFACE. 9 

wrested from the hands of superstition, mystery, and 
quackery, and moulded into symmetrical forms of 
scientific beauty. This is a most difficult and labori- 
ous task, and any one who undertakes it may fairly 
claim some indulgence for the imperfections of his 
performance. I am desirous to do for Mesmerism 
what my friends claim that I have done for Phrenolo- 
gy — to reduce it to a scientific system. 

When the doctrines of Phreno-Magnetism and 
Neurology were announced, and were making con- 
verts by thousands, and multitudes of new organs were 
daily discovered by these means, so that my favorite 
science was threatened with an overwhelming inun- 
dation, I was forced to take up this subject in earnest. 
Almost every friend I met asked my opinion of the 
new doctrines and new organs, and seemed surprised 
at my scepticism. This has led me to the deter- 
mination of publishing this volume, that I may thus 
at once justify myself, and vindicate what seem to 
me the true principles of Phrenology. If I am mis- 
taken in any of the positions which I have assumed, 
there will doubtless be enough to correct me, and I 
shall acknowledge the correction with gratitude. I 
have several times given the substance of this work 
in public lectures, and the approbation with which it 
has been received, especially at West Point and at 
Union College,* far surpassed my most sanguine hopes. 

The plan which I have adopted for this work is, to 
present first a brief outline or summary of the whole, 

# See Appendix to Phreno-Philosophy. 



10 PREFACE. 

comprised in a few pages, and then to take up each 
important topic, and treat it separately. It appears to 
me that this method will assist both the understand- 
ing and the memory of the reader. 

In regard to other authors, I have made use of their 
language wherever I adopted their ideas, provided I 
found them suitably expressed ; and in such cases I 
have given all due credit. Wherever I differ from 
others, I have quoted their expressions sufficiently to 
do justice to their real meaning, and then freely and 
frankly given my own opinion, and exposed what 
appeared to me to be their errors. There have been 
so many new doctrines advanced within a short time, 
both on the subject of Phrenology and Mesmerism, 
that I must necessarily assume the office of a critic in 
speaking of the performances of others. I am aware 
that I shall be liable to the charge of arrogance ; but 
at the present time, scarcely two Phrenologians, or 
Mesmerologists, can be found who agree ; any one, 
therefore, who treats upon both these subjects at 
once, with the design of producing an harmonious 
system, must seem to assume that he is wiser than 
all others, and capable of filling the chair of grand 
master of the fraternity. No modesty of expression, 
nor respectfulness of style, can shield him from this 
imputation. Under these circumstances, I have 
deemed it best to " speak right straight on," regard- 
less of the apparent egotism, and to " utter my 
thoughts " with entire independence of every thing 
but truth and justice. 

J. STANLEY GRIMES. 



INTRODUCTION 

TO THE SECOND EDITION. 



The lively excitement awakened in all the principal cities 
of the United States, during the past winter, by lectures 
upon Mesmerism, and its offshoots, Pathetism and Electro- 
Biology, renders necessary the republication of a book the 
very existence of which is unknown to most persons ; and 
yet it seems to be the only philosophic explanation of that 
series of wonderful facts which have been accumulating in 
the world's history, since the Pythian priestess raved upon 
her tripod. Physical and mental phenomena have been pre- 
sented, which have astonished thousands of intelligent wit- 
nesses, and even staggered their confidence in the evidence 
of their own senses. These phenomena are so out of the 
course of our ordinary experiences, that scepticism is not 
only to be expected, but is allowable; especially when we 
know that the deceptive jugglery practised by many public 
lecturers, who are more desirous to amuse an audience than 
to establish the truth, has led the public to regard with sus- 
picion and contempt both the science and its advocates. But, 
apart from Mesmerism in its different phases, we have a 
record of facts, observed by physicians and recorded by his- 
torians, which come fairly under the title of Etheropathic 



12 INTHODUCTION TO THE SECOND EDITION. 

phenomena. Salem witchcraft can scarcely be mentioned 
without a pitying smile at what we think the absurd folly of 
our ancestors ; and yet there was a truth in Salem witchcraft, 
and of fearful import to the pious and devil-hating Puritans. 
But with a susceptible subject, every wonder of Salem witch- 
craft can be actually reproduced ; and what is better, under- 
stood by any one who admits Professor Grimes's system of 
the Phreno organs. Phrenologists familiar with the facts of 
Mesmerism will be likely to have their faith in the old Phreno 
systems weakened when they find that their phenomena can 
be explained by his system, and by no other. I think that 
every attentive reader must rise from the perusal of this 
book feeling, that, even if Professor Grimes has not explored 
all the minutiae of his subject, he has at least done for the 
Philosophy of Mesmerism what Columbus did for America ; 
he has shown where the land lies. 

Critics may be disposed to object to the nomenclature 
introduced by the author. His object was to obtain the 
most comprehensive term possible. Mesmerism is, by far, 
the most generally used and understood, but is objected to, 
by nearly every writer on the subject, as insignificant and 
inappropriate. Every word in the Greek lexicon that could 
be dragged into service, has been altered, amended, and 
compounded, but without as yet arriving at any all-embracing 
term. Every experimenter who deviates somewhat from the 
common method, or observes some new results, forthwith 
invents a new name for what is in reality to be attributed to 
the same general influence. Hence we have the Neurology 
of Buchanan, the Pathetism of Sunderland, the Electro- 



INTRODUCTION TO THE SECOND EDITION. 13 

Biology and Electro-Psychology of Dodd and Fiske. Mental 
Influence, if it could be condensed into a single euphonious 
word, would seem to be a more appropriate and genuine 
term than any yet suggested ; but the author, in consideration 
of the universality of the Etherium by which he explains 
these phenomena, includes all classes of these effects under 
the general term Etherology ; though he is by no means 
tenacious of names — new names do not constitute new 
things. Claims to new discoveries have been preferred by 
those who have only relabelled old experiments. All that is 
now claimed under the name of Electro-Biology was prac- 
tised years ago, and its principles explained in this very 
book. Coins and other substances were placed in the hands 
of subjects, but it was found that the very same effects could 
be produced without as with them, and they were abandoned 
as useless. It is evident to any one at all acquainted with 
electricity, that the zinc and copper coins now used cannot 
have the least appreciable effect, except as they may serve 
to delude the ignorant, by throwing an air of mystery around 
the process. 

The object of the author in writing this book was primarily 
to defend the peculiar system of Phrenology which he had 
discovered, from the implied attacks of Neurology and 
Phreno-Magnetism, as practised by Buchanan, Fowler, and 
others. For if the new organs which they claimed to have 
discovered with such ease and certainty had real existence, 
the system of Phrenology, which, in opposition to others, he 
maintained to be the true one, was unfounded. An examina- 
tion of Neurology and Phreno-Magnetism not only showed 
2 



14 INTRODUCTION TO THE SECOND EDITION. 

him the errors into which their supporters had fallen, but 
afforded strong evidence of the truth of his own system. 
Hence the book was in many respects of a controversial 
character. The publishers of the first edition had issued only 
1,500 copies, when they failed, and the work, which was not 
stereotyped, was abandoned. During the past winter, the 
book has been industriously sought after with but little suc- 
cess. Copies are so rarely to be met with, that one in this 
city was sold for $5.00, and one in Philadelphia for $ 10.00. 

These considerations have induced the author to issue an- 
other edition ; but having his time wholly occupied in deliver- 
ing an extended course of lectures in this city, he has been 
obliged to intrust the necessary revisions and corrections to 
another, which, without doubt, would have been much better 
performed by himself. I have accepted this task, with per- 
mission to alter and amend as I might think proper, and the 
request to omit all controversial matter not necessary to a full 
understanding of the subject. 

The alterations made are mostly verbal corrections, and, in 
some few cases, changes in the structure of sentences. The 
omissions have been numerous, and have abridged the origi- 
nal volume more than 150 pages. The absence of this con- 
troversial matter, which had an interest when first published 
that does not attach to it now, is more than compensated by 
binding up with the Philosophy of Mesmerism the author's 
recent work entitled the Compend of Phreno-Philosophy. 

The reader will perceive, as he progresses through the 
work, that Professor Grimes has introduced several important 
and original views, by means of which he is able to explain 



INTRODUCTION TO THE SECOND EDITION. 15 

some phenomena which had hitherto been considered utterly 
inexplicable. The idea that Mesmeric phenomena depended 
upon the presence of a universal Etberium was advanced 
by Mesmer himself, and adopted by all his followers. This 
is, in fact, a favorite notion with most philosophers at the 
present day. Our author has made free use of it in explain- 
ing mental and physiological phenomena. I cannot but think, 
however, that, in many instances, effects, which he considers 
as referable to the motions of Etherium, would be more philo- 
sophically explained by attributing them to the disturbance of 
the molecular forces of the nerve itself. In the same man- 
ner, Electricity passes along a wire, not by the motion of 
Etherium in the wire, but by the disturbance of the polar 
forces which Faraday has proved to exist in the molecules 
of matter which compose the wire.* 

The insulation of the nerves is an idea obscurely suggested 
by Cuvier in his lecture on Physiology ; but no use was 
made of it, until the author, in his investigations, found that 
it afforded means of explaining the fact that some persons 
were very susceptible, while others were wholly unaffected. 
He shows that this difference may be accounted for by the 
perfection or imperfection of the nervous insulation. By the 
introduction of this new principle, the reader will observe 
that he is enabled to explain Salem witchcraft, clairvoyance, 
and trance with great plausibility. Next, he introduces a 

* In justice to the learned Professor of Chemistry of Kenyon 
College, Dr. Thrall, I will take the liberty to state, that the theory 
of molecular forces, as now generally understood, was advanced and 
taught by him some time previous to the publications of Faraday 
and others upon this subject. 



16 INTRODUCTION TO THE SECOND EDITION. 

new philosophy of sleep, attributing it to the overpowering 
influence of the ganglionic system inducting the brain, But 
there is no part of this work which will be read with more 
interest than his explanation of Credencive Induction and 
Magic Eloquence, in which he shows the necessity of a 
correct philosophy of mind and an understanding of the 
structure of the brain — its converging fibres and conscious 
centre — and the stimuli by which one organ is enabled to 
overmaster all others. 

That this volume may be the means of solving the doubts 
of some and awakening the attention of others to this impor- 
tant subject, is the earnest expectation of the editor. 

W. G. LE DUC. 

Boston, February 25, 1850. 



ETHEROLOGY; 



THE PHILOSOPHY OF MESMERISM 



SECTION I. 

SYNOPSIS OF ETHEROLOGY. 

1. All the known phenomena of the universe may 
be referred to three general principles, viz. : matter, 
motion, and consciousness. Every thing that we 
know is a modification of one or all of these three. 

2. One portion of matter cannot influence another, 
nor can one mind influence another, but through the 
instrumentality of motion. 

3. One thing cannot influence another with which 
it is not in contact, unless there is some material sub- 
stance existing or passing between every portion of 
the space which separates them ; — that is, no motion 
can be communicated from one body, nor from one 
mind to another, unless there is a material connec- 
tion ; — therefore, when one does influence another, 
there is necessarily a material connection, through 
the medium of which motion is communicated. 

4. Fact. The planets influence each other and the 
earth. 2* 



18 PHILOSOPHY OF MESMERISM. 

Fact. Philosophers agree that the (so called) pon- 
derable matter of the atmosphere does not extend 
more than eighty miles above the earth's surface. 

Fact. Heat, light, electricity, magnetism, and 
gravitation, operate in an exhausted receiver, as well 
as elsewhere. 

Fact. One mind sometimes influences another 
independently of ordinary sensation or muscular 
motion, without contact or perceptible connection. 

Inference. There is a material substance occupy- 
ing space, which connects the planets and the earth, 
and which communicates light, heat, electricity, 
gravitation, and mental emotion, from one body to 
another, and from one mind to another. 

Name. I shall denominate this substance Etherium. 

5. Motion has but two attributes, viz : quantity 
and direction. The origin of motion, like the origin 
of matter, is beyond the sphere of human knowl- 
edge. We see motion communicated from one thing 
to another, but we know not " whence it cometh nor 
whither it goeth; " and we can never know, unless we 
can " by searching find out God." We can only know 
motion by its effects upon matter ; and, from observ- 
ing these effects, philosophers have discovered cer- 
tain general rules which they denominate the laws 
of motion. 

6. There are two equal and antagonistic forces in 
nature, the origin of both of which is unknown. 
They are sometimes denominated centripetal and 
centrifugal forces, sometimes attraction and repulsion, 



SYNOPSIS OF ETHEROLOGT. 19 

and sometimes positive and negative forces. These 
two forces being equal, balance each other contin- 
ually, except when other forces interfere to destroy 
the balance ; — then both these forces move, though 
in opposite directions, until both are again antago- 
nized and balanced. 

These two forces are communicated by means of 
etherium, and all the positive and negative phenom- 
ena are produced by the disturbance of the balance 
of antagonistic forces. There are many reasons for 
concluding that even muscular motion and sensation 
are referable to this cause. 

7. The phenomena of sensation and muscular 
motion, both voluntary and involuntary, are produced 
by. the motions of etherium, communicated from 
certain external objects to certain internal organs or 
points in the nervous system, and from these points 
back again to the external objects. 

8. There are two distinct classes of functions in 
man and all other animals, viz. : Voluntary and In- 
voluntary. The involuntary are produced by mo- 
tions of etherium communicated from the surfaces of 
the heart, stomach, and other involuntary muscular 
organs, to certain different points in the nervous sys- 
tem, denominated ganglions, and from these gangli- 
onic points back again to the heart, stomach, etc. ; 
thus completing a circuit which exactly resembles 
that of a galvanic apparatus. 

9. The voluntary motions are produced by mo- 
tions of etherium communicated from different exter- 



20 PHILOSOPHY OF MESMERISM. 

nal objects to one point in the medulla oblongata, 
which point may be denominated the organ of Con- 
sciousness ; and, from that conscious point, back 
again, through the nerves, to external objects, com- 
pleting another circuit, which, in every essential, is 
precisely like those of the involuntary system, with 
this exception, that the central point of the voluntary 
system is endowed with consciousness, but the cen- 
tral points of the involuntary system are not so en- 
dowed. 

10. The external senses are avenues through which 
motions of etherium are permitted,* constitutional- 
ly, to pass to the phreno-organs of the brain j and the 
phreno-organs are avenues through which the mo- 
tions of the etherium from the senses and from the 
blood are modified and transmitted to the organ of 
consciousness, and from thence through the motor 
nerves to the muscles. 

*In the first edition of. this work there was some ambiguity in 
the use of the terms " etherium " and " currents of etherium," 
which may have led to a misunderstanding of the author's ideas. I 
have endeavored to render his meaning more accurately in many 
places, by the substitution of motions of etherium for etherium, and 
the word force when he refers to the influence which is communi- 
cated by means of etherium. Lest I should have overlooked some 
expressions which may not be understood by the unscientific read- 
er, I will say that the author holds (in common with philosophers 
generally) that there is a universal etherium, or elastic fluid, per- 
vading all space and permeating all things ; by means of which 
motion is communicated. Not that the etherium is itself active, 
flowing in currents, but that currents, or, more properly, lines, of 
force are transmitted by means of this fluid. — Ed. 



SYNOPSIS OF ETHEROLOGY. 



21 



11. The organ of consciousness is thus the central 
head-quarters, where all external impressions termi- 
nate, and whence all voluntary movements emanate. 
It is the starting point and termination of the circuit. 

12. In performing this circuit, the motions of the 
etherium are peculiarly modified in each successive 
avenue or stage through which they are obliged to 
pass, and this modification is undoubtedly regulated 
by the laws of motion already mentioned. 

First. Ethereal force is modified by each external 
object from which it emanates. 

Second. Ethereal force is modified again by the 
intervening medium through which it passes from 
external objects to the external organs of sense ; thus, 
light is refracted and otherwise modified, in passing 
through air, vapor, water, glass, &c. ; so also is sound 
modified by the varying density, rarity, or elasticity 
of the medium through which it is propagated ; and 
the same is true of odors and savors. 

Third. It is modified also by the structure and 
condition of the external organs of the senses through 
which it enters, — as the external eye, ear, and nose. 

Fourth. It is modified by the structure, size, and 
condition of the nerves through which it passes from 
the external organs of sense to the phreno-organs, 
— as the optic, the auditory, the gustatory, etc. 

Fifth. It is modified by the phreno-organs ; 

Sixth. By the organ of consciousness ; 

Seventh. By the nerves of motion through which 
it passes from consciousness to the muscles j 



22 PHILOSOPHY OF MESMERISM. 

Eighth. By the muscles ; 

Ninth. By the surrounding objects to which it 
passes after it has been expended upon the muscles. 
All these different and successive avenues constitute 
the circuit. 

13. The modification of motion, which each 
phreno-organ produces, is peculiar to itself, and dif- 
ferent, in each one from that of every other. This is 
proved by the fact that the consciousness produced 
by each organ is peculiar to itself, so that we can 
distinguish between the consciousness produced by 
any one organ, and that produced by any other. 
Thus, Destructiveness and Cautiousness, and Kind- 
ness and Color, produce greatly different states of 
consciousness, and such as are easily distinguished 
from each other. 

14. Consciousness is produced in the same manner, 
in all other animals, as in man. All animals have a 
central organ of consciousness, but some classes of 
animals have a greater number of modifying avenues ; 
that is, they have a greater number of senses and 
phreno-organs, through which consciousness is af- 
fected. Some classes of animals, also, have a greater 
number of avenues, (nerves of motion,) through which 
ethereal motion passes from the central organ of con- 
sciousness. It is this difference, in the number and 
kind of avenues to and from consciousness, which is 
at the foundation of the difference between men and 
other animals. 

15. In animals of the same class, — in man, for 



SYNOPSIS OF ETHEROLOGY. 23 

instance, — the number and kind of avenues to and 
from consciousness are the same in every individual, 
except in cases of deformity. But even in the same 
class, whether we compare different men, or different 
avenues in the same man, there is an essential differ- 
ence in the size, the capacity, the calibre, the con- 
dition, the strength, and perfection, of the avenues to 
and from consciousness. It is the difference in these 
respects, which is the basis of Practical Phrenology, 
as applied to mankind. 

17. There is a class of organs or fibres, which may 
be denominated inter-phreno senses; the office of 

'Which is to convey motions of etherium from the organ 
of consciousness to the several phreno-organs ; so that 
each phreno-organ may act or not, in any given case, 
according to the condition of consciousness. 

When any phreno-organ acts, it necessarily pro- 
duces consciousness, before it produces muscular 
motion ; and, as every phreno-organ is in communi- 
cation with consciousness, by means of the inter- 
phreno senses, each organ will, of course, be excited 
according to the impression it receives from con- 
sciousness. The idea may be expressed thus : When- 
ever consciousness is impressed by one phreno-organ, 
it radiates the impression to all the other phreno- 
organs. 

18. The quantity of force evolved from the blood 
to carry on the operations of the constitution, is in 
proportion to the quantity of oxygen which combines 
in the lungs with the food from the stomach. The 



24 PHILOSOPHY OP MESMERISM. 

quantity of the action of any animal is in proportion 
to the amount of oxygen consumed. 

19. As a general proposition, the larger the lungs, 
compared with the stomach, in man, or any animal, 
ccBteris paribus, the more concentrated is the food 
chosen, and the more rapid is the digestion and 
secretion. On the contrary, the smaller the lungs, 
compared with the stomach, the coarser and less con- 
centrated is the food, and the slower it is digested. 
The reason is this : the oxygen unites with the food 
in definite proportions, so that when the lungs are 
small and the stomach large, the lungs must work 
rapidly to supply oxygen to the food, or else the 
digestion will be slow. When the lungs are large 
and the stomach small, the stomach must work rapid- 
ly to supply food to the oxygen. 

20. If an ordinary sized stomach and lungs be 
supplied with a moderate quantity of rather coarse 
and unconcentrated food, the ethereal force* will be 
generated slowly, and the operations of mind and 
body will be moderate. But if, with the same lungs 
and stomach, a concentrated and stimulating kind of 
food be used which saturates all the oxygen which 
the lungs can supply, the quantity of ethereal force f 
generated in a given time will be much greater, and 

* I do not understand the author to mean properly an ethereal 
force, viz., a force residing in the etherium, but a force transmitted 
through the etherium. 

t A force by which all the functions of our bodies are per- 
formed. — Ed. 



SYNOPSIS OF ETHEROLOGY. 25 

the operations of body and mind will be proportion- 
ably vigorous and energetic. 

21. The blood goes from the lungs to the heart 
charged with oxygen, and from the heart to the in-, 
numerable arterial extremities or capillaries ; and it is 
in passing through these minute capillary tubes that 
the chemical process takes place, which produces the 
motions on which life and thought depend. 

22. The perfection and energy with which ethereal 
force is evolved from the blood in the capillaries, and 
imparted to the nerves, depend upon the health and 
condition of the minute structure of the capillaries in. 
which the operation is performed. This again de- 
pends upon the climate, habits, food, health, and 
appetite of the individual. These are circumstances 
difficult to define, and still more difficult to estimate. 

23. All the ethereal force evolved by the blood is 
divided between the voluntary and involuntary organs ; 
or, in other words, it is divided between the brain 
and its dependencies, and the ganglions and their 
dependencies. The share allotted to each is in pro- 
portion to their relative quantities of muscular motion 
and functional action. 

24. The involuntary motions are continued with- 
out interruption from the commencement of life until 
its termination ; in fact, they constitute life. But 
the voluntary motions are suspended in man about 
one third of the time ; in Some classes of animals 
more, in others less. During this regular suspension 
of voluntary motion, we are said to sleep. 

3 



26 PHILOSOPHY OF MESMERISM. 

25. The reason of this suspension, or sleep, is 
founded upon economy. It is not necessary for us 
to keep awake twenty-four hours, for we can perforin 
all our duties in less time ; accordingly, there is not 
sufficient force evolved during twenty-four hours to 
supply both the voluntary and involuntary systems 
during the whole of that time. 

26. If the involuntary motions are suspended, we 
die ; if the voluntary, we sleep. If both continue 
till the ethereal force is exhausted, we die ; as there 
is not sufficient generated to supply both systems 
continually. 

27. The material (carbon and hydrogen) which 
combines with oxygen to produce motions, is all 
generated and secreted by the involuntary organs, 
and as much is used by them as they need ; the 
surplus is expended through the voluntary organs, 
the intercommunication which exists between the 
voluntary and involuntary systems allowing of this 
arrangement. 

28. The predominant influence of the involuntary 
system, which enables it thus to monopolize all the 
ethereal force during sleep, doubtless depends upon 
the superior energy of the impressions upon the in- 
voluntary senses, compared with those of the volun- 
tary senses ; or, in other words, upon the superior 
force which the involuntary senses send to the gan- 
glions, to excite them to send motions in return. For 
if the voluntary senses are impressed in an extraordi- 
nary manner, sleep is delayed and the voluntary 
system gains a temporary triumph. 



SYNOPSIS OF ETHEEOLOGY. 27 

29. There is an accumulation of nutritious sub- 
stance in certain reservoirs during sleep, which is 
ready to combine with oxygen, and evolve force when 
we wake. This surplus, accumulated during sleep, 
is generally equal to the deficit produced while 
awake. 

30. The knowledge of etherium, in all its mani- 
festations, I shall venture to denominate Et hero logy. 
The doctrines concerning the agency of etherium in 
transmitting the motions of body and mind, in the 
healthful and normal state, I shall denominate Et hero- 
physiology. Etheropathy is a term which I shall 
use to include all the phenomena whioh are known 
to the public under the various names of Mesmerism, 
Animal Magnetism, Neurology, Pathetism, Hypnotism, 
Catalepsy, Somnambulism,* Clairvoyance. 

31. The organs of man may be in a normal or in 
an abnormal condition. When their operations are 
healthful and regular, they are said to be normal; 
when deranged or irregular, they are said to be ab- 
normal. This is more precise and correct than to 
use the words natural and unnatural, or healthful 
and diseased, to express the same ideas. 

32. Etheropathy is the result of an abnormal con- 
dition of the constitution, a degenerated or morbid 
state which is inconsistent with a constitution sound 

* And in the same category may be included Electro-Biology 
and Electro-Psychology, which are but new modes of manifesting 
the same influence, all of which were explained by the author, 
years ago, under the name of Etheropathy. 



28 PHILOSOPHY OF MESMERISM. 

and perfect in all it's parts. Any rational explanation 
of Etheropathy or Mesmerism must be based upon 
this principle, that it is in every case a departure 
from, and violation of, the ordinary laws of man and 
the designs of the Creator. In this explanation, the 
distinction between the normal and abnormal con- 
ditions must be borne in mind continually ; the two 
states must not be confounded ; for to explain any 
extraordinary pathological phenomena, we must first 
know what is the normal or physiological operation, 
the derangement of which constitutes the abnormal 
operation. 

33. The diversion of ethereal force from its normal 
and constitutional avenues, is the cause of all the 
phenomena of Etheropathy, or Mesmerism ; in ex- 
plaining each case, therefore, we may consider, — 

First. From what point is this force normally 
evolved ? 

Seco?id. Through what avenues does it normally 
pass, and what is the state of their insulation ? 

Third. To what point does it normally tend ? 

Fourth. With what force is it normally evolved? 

Fifth. With what counter force does it normally 
contend? 

Sixth. When diverted from its legitimate avenues 
by abnormal forces, what other avenues does it find ? 

Seventh. What extraordinary effects are produced 
by the derangement ? 

34. Etheropathy may be divided into Spontaneous 
and Artificial. 



SYNOPSIS OP ETHEROLOGY. 29 

Spontaneous Etheropathy is of frequent occur- 
rence in medical practice, and many interesting cases 
of this kind are recorded in medical books, in which 
somnambulism, trance, clairvoyance, and, in short, 
all the mesmeric phenomena, have been produced 
by disease, and without the design of any human 
operator. 

The case of Jane C. Rider, of Springfield, in Mas- 
sachusetts, occurred while I was a temporary resident 
in that place. She spontaneously manifested all the 
powers of clairvoyance, in a community where no 
such thing had ever been witnessed before, and where 
mesmerism was unknown. There are many other 
similar cases, which establish the fact that no human 
operator is necessary, but that the subject contains 
within himself all the essential elements required to 
produce the result. Those, therefore, who attribute 
so much potency to the will of the operator, or to 
sympathy with him, are obviously mistaken, since 
the same effects may be produced without any human 
operator. All that is necessary is, that currents of 
ethereal force should enter and pass through abnormal 
avenues ; but whether those currents proceed from a 
human operator, or from inanimate objects, is evident- 
ly immaterial. 

35. There are many instances of spontaneous Ether- 
opathy, in which the peculiar condition of the sub- 
ject predisposed him to be thus affected, in such a way 
that he became inducted when in the company of 
some person who was utterly ignorant of his own 
3* 



30 PHILOSOPHY OF MESMERISM. 

power and agency in the operation. The extraordi- 
nary cases of witchcraft which occurred in Salem 
were undoubtedly of this character. 

36. Many of the phenomena of Etheropathy have 
been produced by design, after the spontaneous pre- 
disposition had been discovered and manifested acci- 
dentally, though neither the operator nor the subject 
was aware of the real agency used. This was the 
case of some of the Salem witches, and the priestesses 
of some of the ancient oracles ; it was true, also, of 
some of the ancient modes of healing the sick ; and 
perhaps we may, under this enumeration, include the 
cases (if they may be believed) of one animal charm- 
ing another by this agency. 

37. Since the time of Van Helmont and Mesmer, 
the operator and subject have both generally under- 
stood that a natural and controllable agent was em- 
ployed, though they have not been able to explain its 
nature. It is from these modern operators that it has 
received the names of Mesmerism, Animal Magnetism, 
Neurology, and Pathetism. There are many of these 
persons at present in this country, who believe, though 
I think without reason, that there is something super- 
natural in many of the phenomena. 

38. Artificial Etheropathy is caused by the 
ethereal force being artificially and intentionally 
brought by the operator to act in opposition to the 
normal forces of the subject : this process has been 
called Mesmerizing, Magnetizing, Willing, Charming, 
&c. I call it inducting. 



SYNOPSIS OF ETHEROLOGY. 31 

39. The constitution of the organs of man is such 
as to insulate them from the influence of external 
currents of etherium, and to prevent impressions being 
made upon them, excepting through certain avenues 
denominated senses; and even through these avenues 
the ethereal force can pass normally only in a pre- 
scribed manner, which is different and peculiar in 
each of the different senses. This is somewhat anal- 
ogous to the insulation which is necessary in electric 
machinery. 

Etheropathy is always in opposition to this organic 
insulation, and can only be produced by an induction 
sufficiently powerful to break through the barrier 
which was intended by the Creator to protect the 
internal organs and functions from improper external 
influences. 

40. Susceptibility to mesmeric induction depends 
upon three causes. 

First. The imperfect condition of that peculiar 
structure of the organs which constitutes their insu- 
lation and protection from the influence of external 
motions of etherium. 

Second. The imperfect manner in which the ethe- 
rean force is evolved from the organs of the subject, 
especially from the capillaries of minute blood-vessels. 

Third. The conformity of the subject, and the 
development of the conforming social organs of the 
brain, particularly the organ of Credenciveness. 

41. One of the causes of susceptibility may exist 
in a subject when the others do not, and some of the 



32 PHILOSOPHY OF MESMERISM. 

numberless organs in the constitution may be in a 
susceptible condition, and others not. This enables 
us to understand why there is such a variety among 
subjects that scarcely two can be found who are 
affected alike. And when we consider that the 
organs are, from various causes, in a different condi- 
tion at different times, we can perceive why subjects 
are more susceptible at one time than at another, and 
why they exhibit different results at different times. 

42. The inducting power of the operator depends 
upon a sound and vigorous body and mind, with a 
good development of the governing organs, and good 
judgment. Some have asserted that a full develop- 
ment of the organ of Concentrativeness is necessary ; 
but although concentrated attention is useful, it is not 
necessary ; and, besides, I deny that there is any 
especial organ of concentration. This notion is 
exploded. 

It requires no more exertion of the "will nor con- 
centrated attention to induct a subject, than it does 
to do any thing else ; and it is questionable whether 
it is more exhausting than any other labor in which 
continued attention is required. 

43. Sometimes one organ of man breaks through 
the insulating barriers, inducts other organs, and sub- 
jects them unduly to its influence. Monomania is 
generally produced in this manner, by one phreno- 
organ being excited to such a degree as to overcome 
the insulating boundaries, and inducting and modify- 
ing the functions of the other organs in an abnormal 



SYNOPSIS OF ETHEKOLOGY. 33 

degree. Just as one man may induct another, so may 
one organ induct another organ in the same man ; 
but in order to do this, it must first overcome the 
insulation by the intensity of its own operations. 

44. An operator, when he attempts to induct a 
subject, will, of course, be likely to induct first those 
organs which are most susceptible ; that is, those 
organs that are least insulated ; and as he proceeds, 
he will induct others ; but it seldom or never happens 
that he succeeds in inducting all the voluntary organs, 
and he never succeeds in inducting the involuntary. 

45. The involuntary organs are so perfectly insu- 
lated as to be very little affected ; though, in some 
extraordinary cases, the motion of the heart has been 
temporarily suspended. In most cases, the circulation 
is accelerated or retarded ; but it is doubtful whether 
this is not an indirect effect, produced in consequence 
of the induction of the voluntary organs. 

46. The insulation being overcome by the operator, 
and the subject being inducted, the effects produced 
are various. The normal currents are accelerated or 
retarded ; the functions excited to a wonderful de- 
gree, producing astonishing and incredible effects ; or 
else are depressed, and almost, or even quite, suspend- 
ed- The motions of the operator's etherium unite 
with those of the subject, and add to their intensity, 
power, and energy ; (and if the currents of the opera- 
tor are uncommonly vigorous, while those of the sub- 
ject are weak, the effect of the induction may be such 
as to greatly invigorate the powers of the subject, and 



34 rniLosoPHY of mesmerism. 

rouse his nearly dormant energies to a high degree ;) 
or, on the other hand, the motion of etherium from 
the operator may oppose the currents in the organs 
of the subject, and neutralize their effects, so as to 
cause sleep, paralysis, and insensibility. 

47. There are certain organs of man which natu- 
rally tend, and were designed, to make him conform 
to others, and submit to their influence. As a general 
fact, the first effects of induction are upon those con- 
forming social organs, to accelerate their action, and 
to cause them to act as auxiliaries in inducting the 
other susceptible organs. The conforming, social 
impulsives (Submissiveness, Kindness, Imitativeness, 
and Credenciveness) perform a part in producing 
Etheropathic phenomena, which has never heretofore 
been understood, even by phrenologians themselves. 
In truth, they do not seem to have understood the 
real nature of these important organs. 

48. Among the conforming socials, Credenciveness 
is the one which is most concerned and involved in 
producing Etheropathic effects. 

It is because this organ has been so little under- 
stood, that experimenters have made so many ridicu- 
lous errors, while they asserted, and believed, that they 
were making important discoveries. 

49. Not only has man certain organs which cause 
him to be influenced by others, but there is a kind 
of influence, or stimulus, by which those organs are 
specifically affected. Every man has in his posses- 
sion this stimulating influence, by means of which to 



SYNOPSIS OF ETHEKOLOGY. 35 

excite the conforming socials. The specific stimulus 
which naturally" influences Credenciveness, is asser- 
tion ; and accordingly, when a subject is inducted, 
an assertion has an influence upon him which is almost 
incredible. He is generally disposed to oblige, to 
submit, to imitate, and sympathize ; and to believe 
any thing, however absurd, even against the evidence 
of his senses. Tell him that he cannot move or 
speak, and he cannot ; tell him that ice will burn 
him, and it will do so. The assertion will excite the 
organ of Credenciveness, and that will induct, or aid 
in inducting, the other organs. 

These experiments may be performed when the 
subject is inducted in the lowest degree. 

50. Sympathy is when an active organ in the op- 
erator communicates its own motions to the corre- 
sponding organ in the subject, so as to make it act in 
a similar manner. 

51. Will, in this science, is the voluntary effort of 
the operator, which causes a motion of the etherium, 
and thus produces an effect upon the subject. 

52. Normal or natural sleep is caused by the 
motions of etherium between the brain and the 
muscles being stopped by the involuntary ganglionic 
influence from the body. 

53. Dreaming, or partial sleep, is caused by motions 
of etherium passing in the usual way from some of 
the phreno-organs to Consciousness, while in others 
it is prevented by sleep. 

54. Somnambulism, or sleep walking, is the same 



36 PHILOSOPHY OF MESMERISM. 

as dreaming, with this addition — that the ethereal 
motion which passes to Consciousness continues 
onward to the muscles, (particularly those of locomo- 
tion,) with force sufficient to cause them to contract, 
and produce walking. This is often the result of 
disease, and is sometimes (as in the case of Jane 
Rider) accompanied with clairvoyance. 

55. Etheropathic or mesmeric sleep is caused by 
the normal motion of etherium on its way from ex- 
ternal objects to Consciousness, being obstructed by 
the counter motion originating with the operator ; 
and thus consciousness is prevented, except at the 
pleasure of the operator. 

56. Paj'alysis may be partial or general. It is 
caused by normal motions of etherium from Con- 
sciousness to the muscles being diverted or obstructed. 

57. Trance is paralysis accompanied with sensa- 
tion, and sometimes with clairvoyance. It is a sus- 
pension of the powers of voluntary motion, without 
a suspension of sensation. 

58. Clairvoyance, or vicarious sensation, is caused 
by impressions forcing their way from external objects 
to Consciousness, through extraordinary and vicarious 
avenues, in opposition to the insulating preventives. 

59. Sympathetic clairvoyance is a perception, by 
the subject, of the state of the operator's mind, caused 
by impressions communicated from the Consciousness 
of the operator to the Consciousness of the subject. 

60. The transfer of communication, and of power, 
from one operator to another, is accomplished at the 



SYNOPSIS OF ETHEROLOGY. 37 

pleasure of the first operator, and afterwards at the 
pleasure of any other person who has been put into 
communication with the subject. If the subject is 
sympathetically clairvoyant, the transfer can be made 
by the mere will of the operator; if not, then it must 
be done by his language, or some sign which the sub- 
ject would understand in his ordinary condition. In 
the latter case, the will of the subject aids the will 
of the operator, and the conforming organs of the 
subject act as auxiliaries to the will of the operator. 

61. Induction is the communication of motion, or 
influence, from one thing to another by means of 
etherium. 

62. Self-induction is the induction of organs, which 
is produced by other organs, in the same individual. 
It is when one organ inducts another in the self-same 
person. This happens spontaneously in many cases 
of monomania ; but it is easily produced artificially, 
thus : Let the operator, by will, overcome the insula- 
tion, and then, by assertion, excite Credenciveness to 
an abnormal degree, and Credenciveness will induct 
any part which the operator pleases, or even any part 
which the subject believes or suspects that the opera- 
tor desires to induct. This principle of self-induction 
has never before, to my knowledge, been announced. 

63. Most of the pretended wonderful discoveries, 
published under the names of Neurology, Phreno- 
Mesmerism, and Biology, have originated in the igno- 
rance of the operators concerning this important prin- 
ciple of self-induction, or rather of Credencive induc- 

4 



.38 PHILOSOPHY OF MESMERISM. 

tion ; and while they have supposed that the fingers 
of the operators communicated excitement to the 
phreno-organs, it was in reality the organ of Creden- 
civeness,* in the subject himself, which communicated 
the excitement to the other phreno-organs of his own 
brain, and thus produced any effect, however ludi- 
crous, which the honest but misguided operator 
expected, and supposed to proceed from his fingers. 

* The same is true of the coins or metallic substances used by 
some operators at present. — Ed. 



SECTION II. 

HISTORY OF ETHEROPATHY. 

Van Helmont, a German philosopher, born in 
1577,* was the first to advance distinctly the ideas, 

* The following extract is from the History of Mesmerism in the 
Mesmeric Magazine. 

" Among the Oriental Asiatics, mesmerism seems never to have 
been totally forgotten, and even yet there lingers among them a 
faint and dubious perception of its existence and use. 

" The Jesuit missionaries relate that in the empire of China, mes- 
merism has been practised for many centuries ; but they communi- 
cate no particulars of the mode or of the extent of its employment. 

" It is a fact, long and well known in India, that many of the 
fanatic devotees with whom that country abounds, are accustomed 
to obtain what they consider an ecstatic communion with the Deity, 
by fixing themselves in a particular position, and steadfastly gazing 
at the end of the nose. They assert that if they persevere for a 
considerable time in this singular practice, they will suddenly per- 
ceive a beatific light, and be favored with direct and colloquial 
intercourse with God, though their conversation is tacit and inaudi- 
ble to any but themselves. Mesmerizees, when clairvoyant, almost 
invariably mention a bright light, which they perceive before their 
foreheads, just above the eyebrows ; and a very singular discovery 
made in the year 1841 by a surgeon named Braid, of Manchester, 
England, affords convincing proof of the possibility of somnambu- 
lism being voluntarily induced, even in the manner of the Hindoo 
fakirs. 

" This man found that by making a person in a sitting posture 
gaze steadfastly upon an object situated at an angle of forty-five 
degrees above the common axis of vision, congestion of the nerves 
and vessels of the eye was produced, which extended to the brain, 



40 PHILOSOPHY OF MESMERISM. 

and introduce the practice, the discovery of which 
has since been attributed to Mesmer. He taught that 
there is a universal fluid which pervades all bodies, 

and threw the subject into the mesmeric condition, so far at least 
that total insensibility to external impressions was induced. We 
have repeatedly tried this experiment with perfect success, but 
could never cause clairvoyance in this manner, except in our habit- 
ual mesmerizees. 

" In Europe, however, after the overthrow of the Western Em- 
pire, we perceive but few traces of mesmerism, until the dawn of 
the new civilization in the fifteenth and sixteenth centuries. Two 
or three remarkable cases seem nevertheless to have occurred 
during the dark ages, some of which fell under the observation 
of the learned and pious St. Augustine, who, in his ' City of God, ' 
mentions a man who could perspire when he wished, and also a 
priest who, whenever he pleased, could throw himself into a pecu- 
liar kind of trance, during which he was as insensible as a corpse. 

" The famous Arabian philosopher and physician, Ebn-Sina, or 
Avi-cenna, who lived in the tenth and eleventh centuries, relates 
the case of a man who could at pleasure, by an exertion of his will, 
paralyze his whole frame, or throw it into what we should now term 
a mesmeric condition. 

" Jerome Cardan, of the sixteenth century, a man of genius and 
discrimination, and one of the first scholars of his day, states of 
himself that he possessed a capacity of abandoning his body in a 
sort of ecstasy whenever he pleased. He felt, in these cases, a sort 
of splitting of the heart, as if his soul was about to withdraw, the 
sensation spreading over his whole frame, like the opening of a 
door for the dismissal of its guest. His apprehension was that he 
was out of his body, and that, by an energetic exertion, he still 
retained a small hold of his corporeal figure. He also could see, 
when he pleased, whatever he desired to see, not through the force 
of imagination, hut with his material organs: he saw groves, ani- 
mals, and orbs, as he willed. When he was a child, he saw these 
things as they occurred, without any previous volition or anticipa- 



HIST0EY OF ETHEROPATHY. 41 

and by means of which certain effects can be pro- 
duced by the will of one person upon the organization 
and mind of another ; but he combined this doctrine 
with others relating to magic, alchemy, and astrology, 

tion that such a thing was about to happen. But after he had 
arrived at years of maturity, he saw them only when he desired, and 
such things as he desired. These images were in perpetual succes- 
sion, one after another. 

" It is, however, in the sixteenth and seventeenth centuries, that 
we find the existence of mesmerism first acknowledged and dis- 
tinctly announced. Many writers, the most eminent of whom were 
Kircher, Pomponatius, Van Hehnont, and Sir Kenelm Digby, as- 
sumed the existence of a universal magnetic power, by which 
they attempted to explain the dependence and reciprocal action of 
bodies, in general, upon each other, and, in particular, the phe- 
nomena of the vital organization. They also broadly and dis- 
tinctly maintained the proposition that the will or imagination of 
man, when energetically called into action, is capable of producing 
certain perceptible effects upon the organism of other living beings, 
even at a considerable distance. 

" Pomponatius, a native of Mantua, and professor of philosophy 
at the celebrated university of Padua, assumes it as a fact gen- 
erally acknowledged, that there are men endowed with the faculty 
of curing certain diseases, by means of an effluence or emanation, 
which the force of their imagination directs towards the patient. 
( When those,' says he, ' who are endowed with this faculty, operate 
by employing the force of the imagination and the will, this force 
affects their blood and their spirits, which, produce the intended 
effects by means of an evaporation thrown outwards.' He after- 
wards observes, that it is by no means inconceivable, that health 
may be communicated to a sick person, by the force of the imagi- 
nation and the will so directed ; and he compares this susceptibili- 
ty of health to the opposite susceptibility of the infection of disease. 

" In another passage, he enumerates the conditions of the exer- 
cise of this faculty, in nearly the same terms as are employed by 

4* 



42 PHILOSOPHY OF MESMERISM. 

which had the effect to bring both himself and his 
opinions, on this subject, into discredit with philos- 
ophers. 

The following brief glance at the history of mes- 

the modern mesmerizers ; and he adds, that the confidence of the 
patient contributes to the efficacy of the remedy. ' It is necessa- 
ry,' says he, ' that he who exercises this sort of enchantment should 
have great faith, a strong imagination, and a firm desire to cure the 
sickness. But these dispositions are not to be found equally in all 
men.' 

" Henry Cornelius Agrippa, the famous astrologer, chemist, and 
magician, asserted that it is possible for a man to communicate his 
thoughts to another, even at a great distance, and appeals to his 
own experience, as well as to that of others, for the truth of the 
fact. 

" But there is no author of that age, observes Colquhoun, in 
treating of this subject, who appears to have so fully anticipated 
the modern discovery of mesmerism, as Van Helmont. 

" He defines mesmerism, or, as he styles it, magnetism, to be 
'that occult influence, which bodies exert over each other at a dis- 
tance, whether by attraction or by impulsion.' The medium or ve- 
hicle of this influence he designates by the name of the magnale 
magnum, which he seems to consider as a universal fluid per- 
vading all nature. It is not, he continues, a corporeal substance, 
capable of being condensed, measured, or weighed ; but an ethe- 
real, pure, vital spirit, or essence, which penetrates all bodies, and 
acts upon the mass of the universe. With regard to the human 
frame, he conceives that the seat of the magnetic force is in the 
blood, and that it is called forth and directed by the will. Van 
Helmont occasionally gives to this influence the epithets of ec- 
static and magical, using the latter word in its more favorable 
signification. 

" In the same treatise, the author proceeds to say that there 
resides in man a peculiar energy, which enables him, by the mere 
force of his will and imagination, to act at a distance, and to 



HISTORY OF ETHEROPATHY. 43 

merism is principally derived from the recent work 
of Lang. 

About the middle of the seventeenth century, there 
ppeared in England a certain gardener of the name 

impress a virtue, to exercise an influence upon a very remote object 
This power, he admits, is incomprehensible ; but there are other 
powers and agents in nature, which we are equally incapable of 
comprehending — such as the power of volition over the corporeal 
organs. The union of the soul and the body, too, and their recip- 
rocal influence upon each other, depend upon causes which we are 
unable to discover. 

" But one of the most remarkable passages in this treatise is that 
in which the author explains the conditions necessary to the suc- 
cess of the magnetic treatment. ' We have already observed,' says 
he, ' that all magical power lies dormant in man, and that it requires 
to be excited. This is invariably the case, if the subject upon 
whom we wish to operate is not in the most favorable disposition ; 
if his internal imagination does not abandon itself entirely to the 
impression which we wish to produce upon him ; or if he, towards 
whom the action is directed, possesses more energy than he who 
operates. But when the patient is well disposed, or weak, he read- 
ily yields to the magnetic influence of him who operates upon him 
through the medium of his imagination. In order to operate pow- 
erfully, it is necessary to employ some medium ; but this medium 
is nothing, unless accompanied by the internal action.' All this — 
at least in its essential points — is quite coincident with the mod- 
ern doctrine of animal magnetism, introduced by Mesmer, and 
established by the numerous experiments and observations of his 
successors. 

" Van Helmont, and indeed most of the early writers on the sub- 
ject of magnetism, ascribed a vast and mysterious influence to the 
power of energetic and concentrated volition. 

" The will, according to Van Helmont, is the first of powers. 
It was by the will of the Almighty that the universe was created ; 
it was by volition that motion was originally impressed upon all 



44 PHILOSOPHY OF MESMERISM. 

of Levret, an Irish gentleman, Valentine Greatrakes 
and a Dr. Streper, who professed to cure various di 
eases by stroking with the hand. The cures per 
formed in this manner by Greatrakes are authenticate 



I 



objects ; it is the will existing in man which is the principle of all 
his actions. Volition belongs to all spiritual beings ; it is the more 
active and powerful in them in proportion as they are disengaged 
from matter; and the energy with which it operates without the 
assistance of organs, is the essential characteristic of pure spirits. 
He also remarks, that those who exert the magnetic influence op- 
erate more or less powerfully, according to the energy of the will ; 
and that the effects of their operation may be impeded by the 
resistance of that which is operated upon. 

" It is quite evident, indeed, from the whole works of Van Hel- 
mont, that he was not only perfectly well acquainted with the mag- 
netic influence, but that he made use of it professionally, and placed 
great confidence in its effects. He himself, indeed, informs us, 
that when the plague was raging in the town of Brussels, he thought 
it his duty to seize the opportunity of instructing himself, and of 
being useful to others. He accordingly offered his services tc 
attend the sick ; neither the fatigue, nor the fear of infection, could 
abate his zeal, or extinguish his charity. ' Perceiving,' says h€ 
' that most of the physicians deserted the sick, I devoted myself 
their service, and God preserved me from the contagion. All, wher 
they saiv me, seemed to be refreshed with hope and joy ; whilst 
supported by faith and confidence, persuaded myself that God would 
at length confer upon me the science of an adept.' 

" There appeared in England, about the middle of the seven- 
teenth century, three persons, who seem to have possessed consid- 
erable mesmeric power, which they employed, however, only for the 
cure of diseases. These were a gardener named Levret, an Irish 
gentleman, Valentine Greatrakes, and a Dr. Streper. Their meth- 
od of cure was altogether by manipulations, and their success was 
wonderful, and indeed almost incredible. 

" In the course of the next century, there appeared, in Germany, 



HISTORY OF ETHEROPATHY. 45 

by the Lord Bishop of Derry, and many other highly 
respectable individuals. The Royal Society account- 
ed for them by the supposition, that there existed a 
" sanative contagion in Mr. Greatrakes's body, which 
had an antipathy to some particular diseases, and not 
to others." At a still later period, Gassner, a Catholic 
minister, a native of Suabia, having taken up a notion 
khat many diseases arose from demoniacal possession, 
and could be cured by exorcism, performed a number 
of astonishing cures, especially among patients affect- 
ed with spasmodic and epileptic complaints. Many 
other instances of a like character might be adduced, 
exhibiting traces of this curious agency ; but we come, 
without further preface, to the individual who, in 
modern times, was the reviver of the science to which 
his name has been given. 

Frederic Anthony Mesmer was born in Switzer- 
land, on the 23d day of. May, 1734. He studied 
medicine at Vienna, where he obtained the degree of 

a still more extraordinary character than either of the three who 
performed such wonders in England. This was John Joseph Gass- 
ner, who was -born at Bratz, in Suabia, in 1727, and who became a 
Catholic priest. His curative powers were most amazing, especial- 
ly in spasmodic and epileptic complaints, and were authenticated 

! in the most ample and irrefragable manner, by persons of high 
rank and irreproachable character. 

" But it was reserved for Mesmer, one of the most remarkable 

i men on record, to deduce and form from these scattered facts and 
instances, and from his own personal experience, the rudiments of 
that mighty and marvellous science which now bears his name, 
and will perpetuate his remembrance to the latest ages." 



46 PHILOSOPHY OF MESMERISM. 

doctor, and settled as a physician. A marriage with 
a lady of fortune soon afterwards raised him above 
some of the cares which attach to the young medica' 
practitioner. 

From an early age, Mesmer is said to have mani- 
fested a love of the marvellous ; and, in the year 
1776, he published a dissertation, On the Influence 
of the Planets upon the Human Body. Pie assumec 
that the influence operated by electricity ; but find- 
ing that agent inadequate to the solution of all the 
phenomena, he afterwards abandoned it for magnet- 
ism. In 1773, upon the suggestion of Maximilian 
Hell, professor of astronomy at Vienna, he resorted to 
the use of the magnet, which he applied in the cure 
of various diseases. Ultimately he discovered that 
the magnetic rods employed by him were powerless, 
and that the healing power, whatever it might be, was 
resident in himself. The rods were accordingly 
abandoned, the effects being produced by certain 
passes. 

Mesmer now began to assume a mysterious de- 
meanor ; and, in no small degree through his own 
folly, so great a prejudice was created against him, 
that in 1777 he departed from Vienna, and early in 
the following year made his appearance in Paris. 
There, besides making a convert of Dr. D'Eslon, he 
performed many remarkable cures in the class of dis- 
tinguished persons ; and his fame accordingly spread 
with great rapidity throughout the gay circles of that 
city. The members of the medical profession, how- 



HISTORY OF ETHEROPATHY. 47 

ever, set themselves in resolute opposition to Mesmer, 
and for a time he retired to Spa, but afterwards, upon 
the persuasion of his friends, returned to Paris. 

A negotiation was attempted for the purchase of 
Mesmer's secret by the French government ; but this 
having failed, the sale was carried on to private indi- 
viduals at the rate of one hundred louis a head. It 
was a condition of each sale that secrecy should be 
maintained ; but this was broken through, and the 
knowledge of the facts propagated by Mesmer was 
Isoon widely diffused, with the disadvantage of having 
many corruptions grafted upon them, according to the 
fancies of various individuals. The practice of Mes- 
mer savored in itself sufficiently of quackery, and 
some of his disciples seem to have followed it up in 
a still more foolish manner. 

In 1784, the French government issued a royal 
mandate to the medical faculty of Paris, requiring 
them to investigate the facts and the petensions of the 
new doctrine. The bulk of the members of this 
famous commission had prejudged the question, and, 
like too many of the medical men of our own time, 
were resolved that they would not be convinced. 
The name of the celebrated Franklin is attached to 
the unfavorable report that was issued, although it 
should not have been there, as he is said to have been 
indisposed at the time, and to have given little atten- 
tion to what took place. 

There was one commissioner who refused to con- 
cur in the report adopted by his brethren. Jussieu, 






48 PHILOSOPHY OF MESMERISM. 

a physician of the highest eminence, who devoted 
great attention to the investigation, published a special 
report of his own, presenting an entirely different 
view, and conveying an infinitely more favorable im- 
pression of the subject. 

The blow struck by the French commissioners did 
not entirely answer the expected purpose. The ques 
tion still continued to excite a high degree of interest 
in that country ; but the breaking out of the revolu- 
tion, and the wars which followed that event, turned 
the public attention in other directions. 

The Marquis de Puysegur, one of the most intel- 
ligent of Mesmer's disciples, to whom the science 
is under deep obligations, was the first to describe 
the state of somnambulism.* The marquis, both at 
Paris and on his estate in the country, devoted him- 
self with the utmost zeal to the propagation of the 
science ; and the system, as improved by him, was 
introduced into Germany in 1787, through the instru- 
mentality of the celebrated physiognomist Lavater. 
Journals devoted to animal magnetism were estab 
lished in France and Germany ; and in those coun 
tries, as well as in Switzerland, the magnetic treat- 
ment has prevailed, more or less, for the last fifty 
years. 

Meanwhile, Mesmer had retired to his native coun- 
try, Switzerland, and his death took place on the 5th 
of March, 1815, at Meersburg, on the Lake of Con- 

* I believe that he was the first who discovered clairvoyance. 






HISTORY OF ETHEROPATHY. 49 

stance. His last years were devoted to the practice 
of the magnetic treatment for the benefit of the poor, 
and he exhibited his own belief in its efficacy as a 
remedy, by submitting to the treatment in his last ill- 
ness, and is said to have derived from it great relief. 

Many men of the highest eminence on the conti- 
nent of Europe, despite the din of war around them, 
devoted a considerable degree of attention to mesmer- 
ism ; and in progress of time it began to be heard of 
in the works of the great German physiologists, 
Sprengel, Reil, Authenrieth, and others — names as 
well known on the continent as those of Harvey or 
Hunter in Britain. In 1817, the practice of mesmer- 
ism was by law ordered to be confined to the medical 
profession in the Prussian dominions; and in 1818, 
the Academy of Sciences at Berlin offered a prize of 
3340 francs for the best treatise on mesmerism. In 
Denmark, and even in Russia, about the same period, 
the subject was brought under investigation, and in 
the latter country a committee, appointed by the 
emperor, declared it to be a most important agent. 
Those things could not go on without challenging 
investigation in France, from whence the first report 
of a commission had emanated. 

In 1825, M. Foissac proposed to the Academie de 
Medicine, to produce a somnambulist, in whom the 
members of that body might witness the extraordi- 
nary phenomena caused by animal magnetism. The 
proposition gave rise to violent debates, which ter- 
minated in the appointment of a committee, to deter- 
5 



50 PHILOSOPHY OF MESMERISM. 

mine as to whether the Academie ought or ought not 
to take cognizance in the subject. The committee 
decided in the affirmative, upon the following grounds: 
First, that the judgment pronounced by the Academie, 
in 1784, was not founded upon reasons sufficiently 
conclusive ; and secondly, that the magnetism now 
proposed for examination, differed from the mesmerian 
magnetism, inasmuch as its effects were producible 
without actual contact between the magnetizer and 
the magnetized, and without the employment of me- 
tallic rods, magnetic chairs, and other similar means. 
After strong opposition, a commission was appointed, 
composed of twelve members, to examine into and 
report upon the experiments about to be made. The 
commission pursued its investigations till 1831, when 
it presented a report to the Academie, containing an 
exposition of its labors, with the inferences deduced 
from them, arranged under the following heads : — 

1. The effects ascribed to magnetism are null in 
most healthy individuals, and in some invalids. 

2. They are but little apparent in others. 

3. They are often produced by ennui, monotony, 
and the power of the imagination. 

4. Lastly, they are developed, independently of 
these causes, very probably by the influence of mag- 
netism alone. 

I omit the report itself, but give their " conclu- 
sions " in their own language. 

" 1. Contact of the thumbs or the hands, frictions 



HISTORY OF ETHEROPATHY. 51 

or certain gestures, termed passes, made at a little 
distance from the body, are the means employed to 
place in relation, or, in other words, to transmit the 
action from the magnetizer to the magnetized. 

" 2. The actions, which are external and visible, 
are not always necessary, since on many occasions 
the will, the fixed look of the magnetizer, have suf- 
ficed to produce magnetic phenomena, even when 
unknown to the magnetized. 

" 3. Magnetism has acted on persons of different 
sex and age. 
' " 4. Magnetism does not generally act upon 
healthy persons, nor does it act upon all invalids. 

" 5. Whilst persons are being magnetized, insig- 
nificant and transient effects sometimes occur, which 
we do not ascribe to magnetism alone, but which 
may be accounted for without the intervention of 
a particular agent, viz., by hope or fear, expectation 
from a something new and unknown, the ennui re- 
sulting from the monotony of the gestures, the silence 
and repose observed in the experiments ; lastly, by 
the imagination, which exercises so powerful an 
influence over some minds. 

" 6. A certain number of the effects observed have 
appeared to us to result from magnetism alone, and 
were not reproduced without it. These are well- 
authenticated physiological and therapeutical phe- 
nomena. 

" 7. The real effects produced by magnetism are 
very varied ; it agitates some, calms others ; it usually 



52 PHILOSOPHY OF MESMERISM. 

accelerates the respiration and circulation, causes 
transient convulsive movements similar to electric 
shocks, a lassitude and torpor more or less profound, 
somnolency, and, in a small number of instances, 
what the magnetizers term somnambulism. 

" 8. The existence of a special character proper to 
make known in all cases the reality of the state of 
somnambulism, has not been proved. 

" 9. It may, however, be inferred with certainty, 
that this state exists, when it gives rise to the devel- 
opment of new faculties, which have been designated 
by the name of Clairvoyance, Intuition, Internal Pre- 
vision ; or when it produces great changes in the 
physiological state, as insensibility, a sudden and 
considerable increase of strength, and when this 
state cannot be referred to another cause. 

" 10. As among the effects ascribed to somnam- 
bulism there are some which may be simulated, so 
may somnambulism itself be simulated, and furnish 
charlatanism with means of deception. 

" 11. Sleep, produced more or less speedily, and 
established in a degree more or less profound, is a 
real, but not a constant, effect of magnetism. 

" 12. It has been demonstrated to us, that sleep 
may be produced under circumstances in which the 
magnetized have not been able to perceive, and have 
been ignorant of, the means employed to occasion it. 

" 13. When a person has been already magnetized, 
it is not always necessary to have recourse to con- 
tact, or to the passes, in order to magnetize afresh. 



HISTORY OF ETHEROPATHY. 53 

The look of the magnetizer, his will alone, has often 
the same influence. In this case, one cannot only 
■ act upon the magnetized, but throw him completely 
into somnambulism, and awaken him from this state 
without his being aware of it, out of his sight, at 
a certain distance, and through closed doors. 

" 14. There usually take place changes more or 
less remarkable in the perceptions and the faculties 
of individuals in whom somnambulism is produced 
by magnetism. 

"15. We have not seen any person fall into som- 
nambulism on being magnetized for the first time. 
Tt has sometimes been not until the eighth or tenth 
sitting that somnambulism has become manifest. 

" 16. We have constantly seen ordinary sleep, 
which is the repose of the organs of the senses, of 
the intellectual faculties and voluntary movements, 
precede and terminate the state of somnambulism. 

" 17. When awakened, somnambulists declare that 
they do not recollect any of the circumstances of the 
state of somnambulism.* 

" 18. We have seen two somnambulists distin- 
guish with closed eyes the objects placed before 
them ; they have designated, without touching them, 
the color and name of cards ; they have read words 
written, or lines from a book. This phenomenon 
has occurred even when the eyelids were kept closed 
by the fingers. 

* They will recollect, if requested to do so before they are 
awakened. 

5* 



54 PHILOSOPHY OF MESMERISM. 

" 19. We have met with two somnambulists, with 
the faculty of foreseeing acts of the organism, more 
or less distinct, more or less complicated. 

" 20. We have only met with one somnambulist 
who could indicate the symptoms of the disease of 
three persons with whom she was placed in relation. 
We had, however, made researches on a considerable 
number. 

" 21. In order to determine with justness the re- 
lation of magnetism with therapeutics,* the effects 
must have been observed on a great number of in- 
dividuals, and experiments should have been made 
for a long period, and daily, on the same diseases. 
This not having been done, the commission must 
restrict itself to saying that it has seen too few 
cases to be able to pronounce an opinion on this 
point. 

" 22. Some of the patients magnetized have de- 
rived no advantage, others have experienced more 
or less marked benefit ; viz. : one patient, the relief 
of habitual pains ; another, the return of strength ; a 
third, a suspension of several months of epileptic 
attacks ; and a fourth, the complete cure of serious 
and long-standing paralysis. 

" 23. Considered as an agent of physiological phe- 
nomena, or as a therapeutical means, magnetism 
ought to find a place within the sphere of medical 
knowledge, and consequently only medical practi- 
tioners ought to employ it, or to superintend its em- 

* The cure of diseases. 



HISTORY OF ETHEROPATHY. 55 

ployment, as is practised in the countries of the 
north. 

" 24. The commission could not verify, because it 
had no opportunity, the other faculties which mag- 
netism had stated to exist in somnambulists. But it 
has collected, and communicates to the Academie, 
facts sufficiently important to induce it to think that 
the Academie ought to encourage researches on mag- 
netism as a very curious branch of psychology and 
natural history. 

" Certainly we dare not flatter ourselves that we 
shall make you share entirely our conviction of the 
reality of the phenomena which we have observed, 
and which you have neither seen, nor followed, nor 
studied with or in opposition to us. We do not, 
therefore, exact from you a blind belief in all which 
we have reported. We conceive that a great part of 
the facts are so extraordinary, that you cannot grant 
it to us : perhaps we ourselves should have refused 
you our belief, if, changing places, you had come to 
announce them before this tribunal to us, who, like 
you at present, had seen nothing, observed nothing, 
studied nothing, followed nothing of them. 

" We only require that you judge us as we should 
have judged you ; that is to say, that you remain 
perfectly convinced that neither the love of the won- 
derful, nor the desire of celebrity, nor any interest 
whatever, has influenced us in our labors. We were 
animated by motives more elevated, more worthy 
of you — by the love of science, and by the wish 



56 PHILOSOPHY OF MESMERISM. 

to justify the hopes which the Academie had con- 
ceived of our zeal and devotedness. 

"(Signed) Bourdois de la Motte, President ; 

FoUQUIER, GUENEAU DE MlJSSY, 
GUERSENT ItARD, LiEROUX, MaRC, 

Thillaye, Husson, Reporter," 

Various theories have been from time to time 
promulgated in explanation of the extraordinary phe- 
nomena of mesmerism. It was assumed by Mesmer 
that there was a reciprocal influence continually 
subsisting between the heavenly bodies, the earth 
and animated nature, through the medium of a cer- 
tain very subtile fluid pervading the whole universe, 
and capable of receiving, propagating, and communi- 
cating every impulse of motion. 

" The properties of matter, and of organized 
bodies," says Mesmer, " depend upon this operative 
principle. The animal body experiences the alter- 
native effects of this agent, which, by insinuating 
itself into the substance of the nerves, affects them 
immediately. The human body exhibits properties 
analogous to those of the magnet, such as polarity 
and inclination. The property of the animal body, 
which renders it susceptible of this influence, occa- 
sioned its denomination of Animal Magnetism." 

Mr. Colquhoun, after remarking that the profound 
and interesting researches of those eminent physi- 
ologists, Reil, Authenreith, and Humboldt, have 
gone far, not only to demonstrate the existence of a 



HISTORY OF ETHEROPATHY. 57 

nervous circulation, but even to render probable the 
external expansion of this circulating fluid, goes on 
to say, — 

" Were we, then, to admit the existence of this 
nervous fluid, of its sensible atmosphere, and its anal- 
ogy in other respects to electricity, it does not seem 
to be a very violent or unphilosophical hypothesis 
to presume that, in certain circumstances, and under 
certain conditions, it may be capable of being direct- 
ed outwards, by the volition of one individual, with 
such energy as to produce a peculiar effect upon the or- 
ganization of another. This hypothesis, too, appears 
to be supported by the fact, that individuals possess- 
ing sound health and great nervous energy operate, 
in general, most effectually in the magnetic treat- 
ment ; and that weak and diseased persons are most 
susceptible of the magnetic influence, and manifest 
the most extraordinary phenomena.* Almost all the 
practitioners of Animal Magnetism, indeed, seem to 
agree in this, that the magnetic treatment operates 
principally, if not entirely, upon the nervous system, 
and particularly upon those nerves which are situated 
in the abdominal region." 

The decision of the French commissioners of 
1784, which is generally supposed to have been ut- 
terly hostile to mesmerism, was, in reality, principally 
directed against Mesmer's theory of a fluid. The 
facts, or at least a numerous portion of them, were 

* I have frequently succeeded with persons of great strength 
and vigor. 



58 PHILOSOPHY OF MESMERISM. 

admitted, the theory being the main point of attack. 
The commissioners tell ns, — 

" That which we have learned, or at least that 
which has been proved to us, in a clear and satisfac- 
tory manner, by our inquiry into the phenomena of 
mesmerism, is, that man can act upon man at all 
times, and almost at will, by striking his imagina- 
tion ; that signs and gestures the most simple may 
produce the most powerful effects ; that the action of 
man upon the imagination may be reduced to an art, 
and conducted after a certain method, when exercised 
upon patients who have faith in the proceedings." 

The French commissioners explained the whole 
phenomena by attributing them to the power of im- 
agination.* The celebrated Cuvier, who fully ad- 
mits the truth of mesmerism, writes on this point, as 
quoted by Dr. Elliotson in his Human Physiology, — 

" We must confess that it is very difficult, in the 
experiments which have for their object the action 
which the nervous systems of two different individu- 
als can exercise one upon another, to distinguish the 
effects of the imagination of the individual upon 
whom the experiment is tried, from the physical 
result produced by the person who acts for him. 
The effects, however, on persons ignorant of the 
agency, and upon individuals whom the operation 
itself has deprived of consciousness, and those which 
animals present, do not permit us to doubt that the 

* In another part of this work I have shown that even creden- 
cive imagination is the result of physical causes. 



HISTORY OF ETHEROPATHY. 59 

proximity of two animated bodies in certain posi- 
tions, combined with certain movements, have a real 
effect, independently of all participation of the fan- 
cy. It appears also clearly, that these effects arise 
from some nervous communication which is estab- 
lished between their nervous systems." 

Dr. Gall admits this power, and even does not re- 
ject the hypothesis of its connection with a fluid. 

"How often," says he, "in intoxication, hysterical 
and hypochondriacal attacks, convulsions, fever, and 
insanity, under violent emotions, after long fasting, 
through the effect of such poisons as opium, hemlock, 
or belladonna, are we not, in some measure, trans- 
ferred into perfectly different beings, — for instance, 
into poets, actors, etc., — just as, in dreaming, the 
thoughts frequently have more delicacy, and the sen- 
sations are more acute, and we can hear and answer ; 
just as, in ordinary somnambulism, we can rise, 
walk, see, touch with the hands, etc. ; so we allow 
that similar phenomena may take place in artificial 
somnambulism, and even in a higher degree. We 
acknowledge a fluid which has an especial affinity 
with the nervous system, which can emanate from 
an individual, pass into another, and accumulate, in 
virtue of particular affinities, more in certain parts 
than in others. We admit the existence of a fluid, 
the subtraction of which lessens, and the accumula- 
tion augments, the power of the nerves ; which 
places one part of the nervous system in repose, and 
heightens the activity of another ; which, therefore, 
may produce an artificial somnambulism." 



60 PHILOSOPHY OF MESMERISM. 

A rigid mathematician, La Place, observes, that, 

"Of all the instruments which we can employ, in 
order to enable us to discover the imperceptible 
agents of nature, the nerves are the most sensible, 
especially when their sensibility is exalted by 
particular causes. It is by means of them that we 
have discovered the slight electricity which is devel- 
oped by the contact of two heterogeneous metals. 
The singular phenomena which result from the ex- 
ternal sensibility of the nerves in particular individu- 
als, have given birth to various opinions relative to 
the existence of a new agent, which has been denom- 
inated animal magnetism — to the action of the com- 
mon magnetism ; to the influence of the sun and 
moon in some nervous affections ; and, lastly, to the 
impressions which may be experienced from the 
proximity of the metals, or of a running water. It 
is natural to suppose that the action of these causes 
is very feeble, and that it may be easily disturbed by 
accidental circumstances ; but because, in some cases, 
it has not been manifested at all, we are not to con- 
clude it has no existence. We are so far from being 
acquainted with all the agents of nature, and their 
different modes of action, that it would be quite un- 
philosophical to deny the existence of the phenome- 
na, merely because they are inexplicable in the pres- 
ent state of our knowledge." 

Dr. Elliotson gives his own opinion in these 
words : — 

" I have no hesitation in declaring my conviction 



HISTORY OF ETHEROPATHY. 61 

that the facts of mesmerism which I admit, because 
they are not contrary to established morbid phenom- 
ena, result from a specific power. Even they are 
sometimes unreal and feigned, and, when real, are 
sometimes the result of emotion, — of imagination, 
to use common language ; but that they may be real 
and independent of all imagination, I have seen quite 
sufficient to convince me." 

And after giving the particulars of some cases, he 
thus proceeds : — 

" These are the phenomena which I have wit- 
nessed. To ascribe them to emotion and fancy, to 
suppose collusion and deception, would be absurd. 
They must be ascribed to a peculiar power ; to a 
power acting, as I have no doubt, constantly in all 
living things, vegetable and animal, but shown in a 
peculiar manner by the processes of mesmerism." 

The history of mesmerism in this country is essen- 
tially similar to that in Europe, the principal differ- 
ence being in the names of the persons concerned. 
There has been the same enthusiasm, credulity, and 
superstition in its favor, and the same haughty con- 
tempt or sneering scepticism opposed to its preten- 
sions ; while those best qualified for its investigation 
have deemed it unworthy of their serious and con- 
tinued attention. 
6 



SECTION III. 

NATUHE OF ETHERIUM. 

Having given a general and brief view of the his- 
tory of Etherium, as manifested in the form of 
mesmerism, it will be perceived that the doctrine 
of a universal fluid, as the agent concerned in pro- 
ducing the effects, is supported by every distinguished 
operator and author from the time of Van Helmont to 
the present. 

The received Theory of Light is, that it depends 
upon the undulations of a universal fluid : it is found 
impossible otherwise to account for the facts which 
are known upon the subject. The theory of New- 
ton, that " light is an emanation of particles moving 
in straight lines with incredible velocity," is now 
exploded ; and the undulatory theory of Huygens 
receives the sanction of modern philosophers with 
very few exceptions. Light is not, by the greatest 
philosophers, now considered a material substance in 
itself, but the vibration — the pulsation — the un- 
dulation— - the peculiar wave-like motion of a mate- 
rial ocean of universal etherium, just as sound is a 
motion of the air. If you suspend a ball in the 
centre of a pool of water, and then cause the ball to 
revolve so as to disturb the surface, there will be a 
regular succession of waves, which will, one after the 
other, reach the shore, and each make an impression 



NATTJEE OF ETHEEIUM. 63 

upon the various objects which constitute the bounds 
of the pool. In a similar manner, the sun, and every 
other body from which light emanates, disturbs the 
ocean of etherium, and produces a regular succession 
of waves, which, on striking the optic nerve, com- 
municates or inducts its own peculiar motions, which 
motions are continued along the nerve to the phreno- 
organ of Color, and from that organ to the organ of 
Consciousness, thus producing the consciousness 
which we acquire of the color of different objects. 

The different colors of objects are owing to the 
different degrees of rapidity with which the waves 
of etherium are propagated. 

To prevent my unscientific readers from suspect- 
ing the accuracy of these statements in regard to 
the received theory of light, I will take the liberty 
to quote, from the Lectures of Dr. Lardner, a few 
extracts relating to this subject : — 

" The sun, or a lamp, acting on this ether, as it 
is called, puts it into a state of pulsation ; the vibra- 
tions passing through it as those of sound through 
the air. This pulsation is propagated to the eye, 
reaches the retina, and puts that delicate membrane 
into a state of tremulous motion, which is the proxi- 
mate cause of the impression of light produced in the 
mind. It has been, moreover, discovered by modern 
science, that the varying rapidity of these vibrations 
is the cause of the difference in the colors of the 
spectrum ; and what is still more remarkable, these 
vibrations have been subjected to admeasurement. 



64 PHILOSOPHY OF MESMERISM. 

The various colors, blue, green, etc., are nothing 
more than the effects of the different rates of pulsa- 
tion imparted to the retina at the back of the eye- 
ball. A ray of vibration enters the chamber of the 
eye through the pupil, — a small black spot in the 
centre of every eye, which is merely an aperture 
through which a rod might be thrust, — and causes 
the retina to vibrate at different rates. Science has 
discovered a method of computing the rate at which 
this membrane pulsates ; and the number of vibra- 
tions per second, when the sensation of redness is 
produced, and so for the other colors. There would 
be nothing extraordinary in this if this was any 
ordinary rate, as, for instance, fifty times in a second. 
But when I tell you that the number of vibrations 
for one color is six hundred millions per second, 
seven hundred millions each second for another, and 
that it is never less than six nor more than nine hun- 
dred millions, — when I tell you that modern science 
has estimated this with close accuracy, — you will 
admit that it has accomplished what approaches 
very near to the miraculous. 

" These observations have been suggested by ref- 
erence to the fallacies into which we are led by the 
senses ; and this is especially applicable to the "im- 
pressions of the different colors, for the truth is, that 
probably no two persons receive precisely the same 
impression from the same color. There are number- 
less instances of different impressions made upon 
different individuals, and nothing is more common 






NATURE OF ETHERR7M. 65 

than an inability to distinguish between green and 
blue. There are hundreds of persons who are never 
able to distinguish by their colors the cherries upon a 
tree from its leaves. The celebrated Dugald Stew- 
art, the well-known chemist Dalton, and many 
other names, probably familiar to you all, might be 
mentioned of persons who were unable to distinguish 
the different colors. 

" By a little management we may be able to see 
bodies that do not exist ; and if we take the evidence 
of the senses on these points, we should be led to 
believe in all sorts of spectres — the effect of factitious 
vibrations produced by various causes. It would 
require weeks to enumerate all the exhibitions of this 
deception; but I will mention one or two which 
may amuse, and at the same time be instructive. 
Take a stick of red sealing-wax and place it between 
the eye and a sheet of white paper; after keeping 
the eye steadily fixed upon the wax for a short time, 
look beside it, and you will see a stick of blue wax 
as distinctly as you perceive the real wax. In this 
way a succession of spectra may be produced. Thus, 
by looking steadily at a red wafer for a short time, 
you will be able to see beside it the ghost of a blue 
wafer ; and conversely a blue wafer will give birth 
to the ghost of a red one — these two colors being 
correlative to each other ; the retina, by the action of 
the one, is put into a state of morbid vibration, by 
which the effect is produced. It is explicable by 
supposing that when the retina is put into a state of 
6* 



66 PHILOSOPHY OF MESMERISM. 

pulsation, its motions continue for a short time, just 
as a bell continues to ring for some seconds after it is 
struck. 

" A wish has been expressed that I should explain 
more fully a circumstance to which I alluded, briefly, 
in a former lecture ; namely, the effect produced 
on the retina of the eye by light. I explained the 
principle of light, as established by modern physics, 
and the impression of the different colors upon the 
retina. The physical principle on which light de- 
pends, was, for a long while, and is still, in dispute 
among philosophers. One sect maintains that light 
is a physical emanation from a luminous body, which 
passes through space at the rate of 200,000 miles in 
a second, reaches the eye, affects the retina, and 
produces an impression in the mind. They hold 
that the white light of the sun is composed of par- 
ticles of different kinds, each producing the notion 
of a different color. This theory has been in dispute, 
and is found to be insufficient for the explanation of 
certain phenomena, discovered by modern science. 
This theory, however, was maintained by Newton. 

" Another theory, which is now generally received, 
is this : It supposes that the whole universe is filled 
with a fluid called ether, extremely subtile and elas- 
tic • and that the luminous body produces the effect, 
by imparting to this ether a certain pulsation, pre- 
cisely similar to that of sound, to which I have 
already referred. These vibrations are supposed to 
be transmitted to the eye, with the velocity already 



NATURE OF ETHERIUM. 67 

mentioned. Having entered the eye, it causes the 
retina to vibrate, just as does the ear-drum in hearing, 
only these pulsations are infinitely more rapid and 
delicate than those of sound. This theory maintains 
that the colors of the spectrum — as red, orange, 
blue, etc. — are nothing more than the effects of 
greater or less rapidity of vibration. If the retina 
pulsates at one rate, red will be seen ; if at another, 
blue, etc. This is the general outline of the theory 
now generally received, in reference to the Corpuscu- 
lar theory, which was held by Newton, but which 
is insufficient to explain many of the phenomena 
observed, which the undulating theory perfectly 
accounts for. What all these phenomena are, I can- 
not explain in full ; I will, however, mention one 
of them, which is among the most remarkable. 

" If two beams of light be admitted through small 
apertures in a screen, and be made to cross each 
other, under certain circumstances, so that they fall 
upon the same point, you would naturally expect 
that that point would be twice as light as if but one 
beam fell upon it. According to the Corpuscular 
theory, which holds light to be a material substance, 
the more of it there was accumulated upon any point, 
the greater would be its illumination. But it g has 
been shown by modern science, that, instead of this 
result, the two beams destroy each other, and a black 
spot is observed at the point of intersection. If either 
of the beams be intercepted, the spot becomes lumi- 
nous j but if both be allowed to fall upon it together, 



68 PHILOSOPHY OF MESMERISM. 






it becomes black : either of the two will illuminate it 
— both together produce darkness. Now, the Cor- 
puscular theory fails to account for this phenomenon ; 
but it is clearly explained by the theory of an undu- 
lating medium. I can only give the explanation in a 
general way, as thus : It is necessary to show that 
it is possible for two systems of waves to obliterate 
each other, in order to the explanation ; for if the 
presence of waves is essential to illumination, any 
thing which destroys them must produce darkness. 
Now, if we suppose two systems of waves propagated 
along the surface of a pond, we may easily imagine 
that the crests of one system shall fall directly in the 
hollows of the other ; and we should thus have a 
surface perfectly smooth. This is what happens in 
this case. The two beams, every time they come 
together, cause two systems of waves, of which the 
crests of one fall into the hollows of the other, and 
the ether is in the same state as if there were no 
waves at all. Of course, according to this theory, 
there can be no light. But if we make the slightest 
change in the beams, so that the crests of one system 
of waves shall be out of the hollows, the spot will be 
instantly illuminated. 

" Now, it is known that light moves at the rate of 
200,000 miles in a second of time. During every 
second, then, a beam of light 200,000 miles in length 
enters the eye. And, as has just been shown, for 
every inch of that beam there are 40,000 waves, or 
pulsations, for red light, and a certain known number 



NATURE OF ETHERIUM. 69 

for the other colors. And now can you not see how 
we are able to determine the number of vibrations on 
the retina ? All that is necessary is, to find how 
many inches there are in the beam which enters the 
eye in a single second; multiply that number by the 
number of waves in a single inch for each color, and 
you have at once the number of vibrations." 

Heat. The received theory of heat is, that it is 
;but another peculiar motion of the same ethereal 
ocean, the undulations of which produce light. 

Electricity is also explained, by philosophers, on 
the hypothesis of a universal fluid, which, when in 
equilibrium, produces no phenomena ; but when the 
equilibrium is disturbed, by friction of the glass cylin- 
der of an electric machine, or by other means, cer- 
tain electric phenomena follow. 

Galvanic Electricity is that which is produced 
by chemical action, and the apparatus commonly used 
is called a Galvanic Battery. It is supposed that 
every chemical change is accompanied with a move- 
ment of electricity ; and a Galvanic Battery is so con- 
trived, as to cause the electro-chemical motion of 
etherium to take place in a circuit, thus : Put into a 
glass vessel a piece of zinc and a piece of copper, so 
placed as not to touch each other ; pour some water 
containing acid into the glass, so that the two metals 
Will be corroded, and there will immediately be a cur- 
rent of electricity passing through the liquid from the 
zinc to the copper. Now, connect the copper with 
the zinc by means of wire, and thus constitute a 



70 PHILOSOPHY OF MESMERISM. 

circuit, and there will be a continual current from the 
zinc to the copper through the water, and from the 
copper to the zinc through the wire. This is a Gal- 
vanic Battery in its simplest form. Any metals may 
be used, provided one corrodes more rapidly than the 
other ; even two pieces of the same metal will answer, 
provided one piece is hammered, and the other porous, 
so that one shall be corroded more rapidly than the 
other. 

There is an important distinction between the 
quantity of electricity obtained, and its intensity. 
That which is obtained from one pair of metallic 
plates, however large, is of very low intensity, so that 
it is easily insulated ; and, however great the quantity 
may be, any number of wires may lie side by side, 
with nothing but a coating of varnish between them, 
and each wire may convey a separate current, while 
its nearest neighbor conveys an opposite current, with- 
out any apparent interference. 

But when there is a great number of plates, even 
if they are small ones, the force acquires such inten- 
sity that it becomes difficult to insulate it, so as to 
prevent it from being communicated to surrounding 
bodies. 

I am inclined to think, that the forces of human 
etherium are deficient, both in quantity and intensity, 
when compared with that produced by the artificial 
apparatuses ; and this is one reason why it does not 
overcome its insulation more frequently. 

Thebmo-Electricity is that which is brought into 



NATURE OF ETHERIUM. 71 

action through the agency of heat. This mode of 
producing electric currents was discovered by Profes- 
sor Seebeck, of Berlin, in 1822. He discovered that 
if two different kinds of metal are joined, and heated 
at the place of junction, a current of electricity will 
flow from one to the other ; and if the ends of the 
metals which are not joined are connected by a wire, 
so as to constitute a circuit, a current of electricity 
will pass around the circuit, just as it does around the 
Galvanic Battery. The conclusion is, that any thing 
which can disturb the equilibrium of the great mass 
Df etherium, produces phenomena ; and these pheno- 
mena have received different names, according to the 
nodes in which the equilibrium has been disturbed. 

Magnetism is but another mode in which currents 
)f electricity are produced. 

Terrestrial Magnetism, which causes the compass 
leedle to point nearly north and south, is found to be 
:aused by Thermo-Electric currents, produced by the 
leat of the sun upon the continually revolving earth, 
rhe most powerful magnets are made by causing a 
urrent of electricity to pass along a wire which is 
vound spirally around a piece of iron. All the phe- 
lomena of magnetism are but modes in which elec- 
ricity is manifested j and all the phenomena of elec- 
ricity can be produced by heat, and also by chemical 
ction. 

Gravitation has never been satisfactorily explained 
W any hypothesis ; but the only attempts that have 
»een made to give even a conjectural explanation of 



72 PHILOSOPHY OF MESMERISM. 






it, have been based upon the assumption of a univer- 
sal fluid or etherium. The following is Newton's 
language upon the subject : — 

" Is not this medium (ether) much rarer within the 
dense bodies of the sun, stars, planets, and comets, 
than in the empty celestial spaces between them? 
And in passing from them to greater distances, does it 
not grow denser and denser perpetually, and thereby 
cause the gravity of those great bodies towards one 
another, and of their parts towards the bodies ; every 
body endeavoring to recede from the denser parts of 
the medium towards the rarer? 

" For if this medium be supposed to be rarer within 
the sun's body than at its surface, and rarer there than 
at the hundredth part of an inch from his body, and 
rarer there than at the fiftieth part of an inch from 
his body, and rarer there than at the orb of Saturn, I 
see no reason why the increase of density should stop 
any where, and not rather be continued through all 
distances from the Sun to Saturn and beyond. 

" And though this increase of density may at great 
distances be exceeding slow, yet, if the elastic force 
of this medium be exceeding great, it may suffice to 
impel bodies from the denser parts of the medium 
towards the rarer with all that power which we call 
gravity. 

" And that the elastic force of this medium is ex- 
ceeding great, may be gathered from the swiftness of 
its vibrations. 

" Light moves from the sun to us in about seven 



NATURE OF ETHEEIUM. 73 

or eight minutes of time, which distance is about 
70,000,000 of miles. 

" As magnetism is stronger in small loadstones than 
in great ones, in proportion to their bulk ; and gravity 
is stronger on the surface of small planets than those 
of great ones, in proportion to their bulk ; and small 
bodies are agitated more by electric attraction than 
great ones ; so the smallness of the rays of light may 
contribute very much to the power of the object by 
which they are refracted ; and if any one should sup- 
pose that ether (like our air) may contain particles 
which endeavor to recede from one another, (for I do 
not know what ether is, ) and that its particles are ex- 
ceedingly smaller than those of air, or even than those 
of light, the exceeding smallness of such particles 
may contribute to the greatness of the force by which 
they recede from one another, and thereby make that 
medium exceedingly more rare and elastic than air, 
and of consequence exceedingly less able to resist the 
motions of projectiles, and exceedingly more able to 
press upon gross bodies by endeavoring to expand 
therein." 

Admitting the doctrine of a universal Etherium to 
explain gravitation, (and I cannot see how it can be 
avoided, whatever hypothesis be adopted,) we are fur- 
nished with a powerful argument in favor of the most 
marvellous pretensions of clairvoyance at a distance, 
and by this admission we are estopped from denying 
the possibility of clairvoyance from any want of a 
medium sufficiently potent, or subtile, or extensive,' or 
7 



74 PHILOSOPHY OF MESMERISM. 

rapid in its movements ; for the force of gravity is 
transmitted from planet to planet with a degree of 
rapidity which far surpasses all other motions with 
which we are acquainted. In 1773, La Place " de- 
monstrated that the attractive force of gravity must 
be transmitted fifty million times faster than light, 
which travels at the rate of two hundred thousand 
miles in a second." If, in addition to this fact, we 
consider that all bodies, however distant, or however 
solid, are reached and penetrated by gravitation — that 
no force can impede it, no insulation can exclude it, and 
no other velocity can rival it, since it has been de- 
monstrated, by the greatest mathematicians, to move 
as much faster than lightning, as lightning moves 
faster than a snail, — I say, considering all this, the 
marvels of clairvoyance sink into a comparatively 
common and insignificant affair. 

It seems to me much more reasonable to suppose 
that there is but one universal Etherium, the different 
motions and combinations of which, with other and 
grosser matter, produce all the different phenomena 
of gravitation, heat, electricity, light, animal motions, 
etc., than that there are several independent and dis- 
tinct universal fluids operating through the same 
space, at the same time, upon the same bodies. It 
may be, that, although there is but one Etherium, 
this one is compounded of different kinds of matter or 
elements, each element possessing different properties 
peculiar to itself, and that when the compound Ethe- 
rium comes into combination with some kinds of 



NATURE OF ETHERITJM. 75 

ponderable matter, it becomes decomposed, one ele- 
ment producing one class of effects, and another pro- 
ducing very different effects. 

Again, it may be that the universal Etherium is 
simple and uncompounded, but that, when it comes 
into contact with the ponderable materials of the 
earth, or other planets, it enters into combination with 
atoms of ponderable matter, so exceedingly minute, 
that it is impossible, with our finite powers of per- 
ception and invention, to detect them. By entering 
into these combinations, it may produce different 
classes of effects, which seem to proceed from differ- 
ent fluids. By adopting this hypothesis, we can under- 
stand why one modification of Ethereal motion (light) 
will readily pass through transparent substances, but 
not through those which are opaque ; while another 
modification of Ethereal motion (magnetism) will pass 
with equal facility through both ; and yet, by a certain 
process, electricity may be changed into magnetism, 
or magnetism into electricity ; and both may be made 
to produce light. We can also understand why elec- 
tricity, which will not pass through glass, can be 
changed to magnetism, or made to produce light, 
either of which will pass through without difficulty. 
Again, light may be made to produce magnetism, and 
heat to produce electricity and magnetism, while they 
both in turn produce heat ; and, finally, chemical com- 
binations produce heat, light, electricity, magnetism, 
galvanism, attraction, vegetation, digestion, respira- 
tion, muscular motion and sensation, and numberless 
other phenomena. 



76 



PHILOSOPHY OF MESMERISM. 



It is evident, from a review of all these facts, and 
many others, with which we are furnished by natural 
science, that we are at no loss for analogical proof of 
the reality of an etherean agent in nature, the mo- 
tions of which are capable of producing all the effects 
ascribed to etheropathy or mesmerism. 

Animal Electricity. — In order still further to 
exhibit the analogy between electricity and the agent 
which produces animal motions and etheropathic phe- 
nomena, I will give a few instances of the applica- 
tion of electricity to the bodies of animals and men. 
I do not wish to be understood as insisting that ani- 
mal and human motions are produced by electricity, 
but that they are produced by a power which bears a 
very close resemblance to it in every essential quality. 
I consider the effects of human Etherium, magnetic 
Etherium, and caloric Etherium, as but modified mo- 
tions of one and the same substance, just as the dif- 
ferent colors of light are but modified motions of one 
substance ; and as the different kinds of heat, recog- 
nized by Prof. Faraday, are but modifications of one 
general principle of caloric. 

I have no doubt that there are many different motions 
or modifications of human Etherium ; indeed, rea- 
soning from analogy, there must be. It would also 
seem that those ponderable substances which are con- 
ductors of one kind of etherean motion are non-con- 
ductors, or insulators, of some other kinds. The 
whole subject is rich in material for philosophical in- 
quiry and reflection. The following extracts will 
serve to illustrate these views : — 



NATURE OF ETHERIUM. 77 

The Rev. Mr. Townsend, in his Facts in Mes- 
merism, p. 330, says, — 

" I think, then, at present, that the most striking 
fact of which I have heard, relative to the identity 
of the nervous and electric agencies, is the discovery 
of Desmoulins, that the transmission of sensation and 
motion is made by the surface of the spinal marrow, 
and not by its central parts. This is exactly parallel 
to the action of electricity, which is developed only, 
and transmitted, along the surfaces of bodies. That 
nerves really do conduct a matter, similar, at least, to 
the electric, has been also proved by the fact, that a 
magnet, held between the two sections of a recently 
divided nerve, was observed to be deflected, as by an 
electric current. 

" But the kind of electricity which is in the hu- 
man frame, is, probably, a modification of the origi- 
nal principle. In many particulars it bears more 
resemblance to galvanism, and it is really ascertained, 
by experiments on dead animals, that the nervous 
fibre has a property of being galvanically affected 
which (though varying, of course, like other proper- 
ties, with the condition of the substance in which it 
resides) may be called inherent. Some most inter- 
esting specimens, by Dr. Elliotson, in which patients, 
by a reenforcement of mesmeric power, were shown 
capable of swinging round large weights, impossible 
to be even lifted by them in their ordinary condition, 
prove again the intimate connection between the mes- 
meric medium and the muscular force, which, as every 
7# 



78 PHILOSOPHY OF MESMERISM. 

one knows, is dependent on the state of the nerves, 
and by them conducted from the brain. If personal 
evidence may be allowed to have importance, I may 
add, that I am of an electric temperament ; so much 
so, that long ago, when a child, I used to amaze and 
even alarm my young companions, by combing my 
hair before them in the dark, and exhibiting to them 
the electric coruscations. Of course, also, this phe- 
nomenon takes place most remarkably in a dry, and, 
therefore, non-conducting atmosphere. Now, be- 
tween this electric endowment and whatever mesmeric 
properties I may possess, there is a perfect relation- 
ship and parallelism. Whatever state of the atmos- 
phere tends to carry off electricity from the body, 
hinders in so far my capacity for mesmerizing ; and 
whatever state of the atmosphere tends to accumu- 
late and insulate electricity in the body, promotes 
greatly the power and facility with which I influence 
others mesmerically. 

" My feelings of bodily health also vary with the 
plus or minus of electricity ; and, perhaps, did per- 
sons oftener attend to such things, a similar phenom- 
enon might not uncommonly be remarked. This, at 
least, we may admit, that the welfare of the human 
body depends on the equilibrium or proper distribu- 
tion of its forces, and that the electric is one of these, 
just as much as heat or oxygen. The mesmeric force 
has, more than any other, been shown to be inherent 
in man ; and, taking all the above facts into consid- 
eration, it is by no means a strained conclusion, that 



HATTJUE OF ETHERIUM. 79 

it actually is that particular modification of electricity 
which is appropriate to the human constitution. 
When, then, after having mesmerized a person, I 
have a peculiar feeling of loss of strength and gen- 
eral uneasiness, which can by no means be traced to 
the usual causes, I am compelled to consider this as a 
proof that I have suffered by a temporary destruction 
of equilibrium in that medium wherewith I have 
charged another person ; that medium, namely, which 
we have agreed to call mesmeric. That which 
greatly adds to the presumption is the fact, that there 
is gain in the patient as there is loss in the mesmer- 
izer. The tendency of mesmeric influence to restore 
equilibrium to the bodily forces is manifest. Under 
its beneficial action, I have seen headaches cured, fa- 
tigue dissipated, and trifling bodily ailments removed 
in a short time." 

Muller, the celebrated physiologist, says, — 
" The stimulus of galvanism excites, in all the 
organs of sense, different sensations in each organ, 
namely, the sensation proper to it. In the eye, a fee- 
ble galvanic current excites the special sensation of 
the optic nerve, namely, that of light. In the audi- 
tory nerve, electricity produces the sensation of sound. 
It has not, at present, been much observed, whether 
peculiar smells are produced by the application of 
galvanism to the organs of smell. Ritter, however, 
has perceived them ; and it is a known fact, that the 
electricity excited by friction gives rise to the smell 
of phosphorus. 



80 PHILOSOPHY OF MESMREISM. 

"A steel needle, plunged into a nerve, becomes 
magnetic; and on being withdrawn, it is found to 
have the power of attracting light substances. 

" The rapidity with which sensation and volition 
are communicated along the nerves, could not fail to 
suggest a resemblance to the mode in which the elec- 
tric and galvanic fluids fly along conducting wires. 
Yet the great support of the opinion was in the ex- 
periments instituted by Dr. Wilson Philip and others, 
from which it appeared, that if the nerve proceeding 
to a part be destroyed, and the secretion, whicl 
ordinarily takes place in the part be thus arrested, 
the secretion may be restored by causing the galvanic 
fluid to pass from one divided extremity of the nerve 
to the other. 

"The experiments connected with secretion will 
be noticed more at length hereafter. It will likewise 
be shown, that in the effect of galvanism upon the 
muscles there is the same analogy ; that the muscles 
may be made to contract for a length of time after 
the death of the animal, even when a limb has been 
removed from the body, on the application of the 
galvanic stimulus ; and comparative anatomy exhibits 
to us great development of nervous structure in those 
electrical animals, which surprise us by the intensity 
of the electric shocks they are capable of communi- 
cating. 

" Physiologists of the present day generally, we 
think, accord with the electrical hypothesis. The 
late Dr. Young, so celebrated for his knowledge in 



NATURE OF ETHERIUM. 81 

numerous departments of science, adopted it prior to 
the interesting experiments of Dr. Philip ; and Mr. 
Abernethy, whilst he is strongly opposing the doc- 
trines of materialism, goes so far as to consider some 
subtile fluid, not merely as the agent of nervous 
transmission, but as forming the essence of life itself. 
Dr. Bostock, however, has remarked, that before the 
electric hypothesis can be considered proved, two 
points must be demonstrated ; first, that every func- 
tion of the nervous system may be performed by the 
substitution of electricity for the action of the nerves ; 
and secondly, that all the nerves admit of this sub- 
stitution. This is true, as concerns the belief in the 
identity of the nervous and electrical fluids ; but we 
have, even now, evidence sufficient to show their 
similarity, and that we are justified in considering 
the nervous fluid as electroid or galvanoid in its na- 
ture, emanating from the brain by some action un- 
known to us, and distributed to the different parts of the 
system to supply the expenditure, which must be con- 
stantly going on." — Dunglison' ! s Physiology, p. 87. 
The idea that the will of man can direct ethereal 
force, or electricity, in such a manner as to produce 
etheropathy, or mesmerism, has been considered as 
inconsistent with the nature of electricity, and also 
of the will; but in the case of the electric eel, we 
have an instance of the will discharging the electric 
fluid with such force as to paralyze the limbs of an- 
imals at a great distance, and even of their producing 
death by this power. Some very honest persons 



82 PHILOSOPHY OF MESMEKISM. 

argue that the Deity would never bestow upon man 
such a wonderful power as that which some exper- 
iments in etheropathy indicate ; but the power pos- 
sessed by the gymnotus is far greater than that pos- 
sessed by man. The most wonderful feats that any 
mesmerizer ever pretended to perform, are unequal to 
those which are habitually and instinctively per- 
formed by one of the very lowest and least intellec- 
tual of the vertebrated animals. Many objections 
that are urged against the doctrines which I am 
advancing, are entirely put to rest by the simple facts 
connected with the natural history of these interest- 
ing animals. Here we see electricity actually gen- 
erated in the animal body, accumulated in an insulat- 
ed reservoir, the outlet of which is perfectly under 
the control of the will, so that the fluid can be 
reserved or expended at pleasure. We see the intel- 
lect directing the electric bolt with all the precision 
of an accomplished engineer, and projecting it with 
the most fatal effect upon its adversary. Like a skil- 
ful etherean operator or mesmerizer, he ascertains the 
degree of susceptibility which is possessed by differ- 
ent bodies with which he comes in contact, so as not 
to exhaust his energies upon non-conductors. In 
short, you see in one of the most stupid and insig- 
nificant animals a realization of all the fabled pow- 
ers of Olympian Jove. The exploits of Mesmer, 
Peysegur, or Elliotson, sink into mere trifles com- 
pared with those of the electric eel ; and yet you will 
hear gentlemen who are renowned throughout the 



NATURE OF ETHERIUM. 83 

wide world for "learned ignorance," talk in the most 
oracular style of the utter improbability that the Deity 
would give one of his creatures such power over 
another. The following is from Rees's Encyclopae- 
dia : — 

" From the observations of Condamine, and others 
engaged about the same time in a series of experi- 
ments on the electric properties of the electricus 
gymnotus, it is clearly demonstrated that the power 
of this animal consists in a kind of genuine electricity, 
being equally capable of being conducted or inter- 
cepted by the same means as electricity. Thus, on 
touching the fish with the fingers, the same sensation 
is perceived as on touching the charged vial. 

M This electric faculty of the gymnotus is appar- 
ently designed by nature to assist in the support of 
its existence ; the smaller fishes, and other animals 
which happen to approach it, being instantly struck 
motionless, and, dropping to the bottom of the water, 
become an easy prey. The shock this fish is ca- 
pable of exerting, is so great as to deprive almost 
of sense and motion those who are exposed to its 
influence, and is therefore much dreaded by those 
who bathe in the rivers it inhabits. Some writers 
affirm, even, that the violence of the shock given by 
those of a larger size, is so great as to occasion instant 
death. Their average length is about three feet, but 
they are sometimes found in the River Surinam up- 
wards of twenty feet in length ; and the shock of one 
of these is said to prove instant death to the person who 



84 PHILOSOPHY OF MESMERISM. 

receives it. Electrical fishes are capable of repeating 
the shocks very frequently in a short space of time. 
" Mr. Jno. Wash, in a letter to Dr. Franklin, says, 
that he reckoned fifty shocks in a minute and a half, 
given by a torpedo ; and upon another occasion, he 
calculated that one hundred were delivered in about 
five minutes. Much of the force of the shock de- 
pends upon the natural strength and vigor of the 
animal at the moment of the experiment. It is said 
to have very little electric power in the winter. It is 
much diminished if the fish remain for any time out 
of water. The shocks do not appear to be lessened 
in strength by repetition, unless the animal be other- 
wise exhausted. When the torpedo administers a 
shock, it is always observed to depress the eyes, and 
to make some movements of the lateral fins. The 
other electric fishes do not accompany these shocks 
by any visible muscular effort. However strong the 
shock of fishes may be, it has never been seen to 
produce the least noise, nor luminous appearance, 
and it will not pass through the smallest portion of 
air ; it must, therefore, be greatly deficient in in- 
tensity. The electricity of fishes has not the power 
of attracting floating substances. When a person is 
insulated, and touches the fish, he receives a shock 
as at other times, but gives no appearance of excess 
of electricity, however long he may keep up his 
communication with the animal. A Leyden phial, 
also, being put into contact with an electric eel, never 
becomes charged. It would appear that the electric 






NATURE OF ETHEEIUM. 85 

phenomena of fishes are produced in a manner differ- 
ent from every species of physical electricity.* All 

* From the Penny Cyclopaedia : — 

"When the battery is applied to the nerve of a person recently 
dead, and the circuit is completed, several violent motions ensue, 
dependent on the relative position of the nerve and muscle ; thus, 
when the wire communicates with the phrenic nerve, the muscles 
of respiration are set in motion ; when from the ulnar nerve to the 
spinal marrow is included in the circuit, the fingers are set in quick 
motion, and so on. Fishes are still more susceptible of this electric 
action than animals, and strong convulsive motions will be exhibited 
by a live flounder placed on a zinc dish and having a piece of cop- 
per or silver on its back, as soon as the two metals come in contact : 
similar effects take place with leeches, worms, and amphibious 
animals. 

"It was thought by Volta, that the involuntary muscles, such as 
the heart, could not be thus excited ; but experiment has decided 
against him. 

" When the secretion was suspended by cutting the eighth pair 
of nerves, Dr. Philip and several French anatomists have restored 
it by establishing a galvanic current through the divided part of the 
nerves next the stomach. 

" Intermittent currents have been employed in the experiments 
of Masson, Peltier, and Delarive. To effect this, M. Masson used 
a toothed wheel rotating by a cord round it ; its axis, supporter, and 
itself being all metallic ; a communication is formed between this 
wheel and a battery in the form of a helix : the object of the teeth 
of the wheel is occasionally to suspend the action of the current by 
making the connecting rod of too great a length; hence, when the 
wheel is made to revolve, the galvanic current acts and is suspended 
alternately. By a series of intermitted discharges produced in this 
manner, M. Masson had the cruel pleasure of killing a cat. 

"P. Santi Linari drew the electric spark from the gymnotus 
in the following manner : he took a glass tube of the shape of a 
capital U, which he partly filled with mercury ; at each end was 

8 



86 PHILOSOPHY OF MESMERISM. 

experimentalists agree that they regulate the strength 
and frequency of the shocks at pleasure. 

fixed an iron wire through a wooden button, and which reached 
very near the mercury. The apparatus being fixed with mastic on 
varnished wood, the end of the wires were made to touch short 
platina wires terminated by laminoe of the same metal, intended to 
make a good communication with the different parts of the electric 
fish. When the circuit was formed, a spark, visible even in the 
daylight, appeared at the place where the conductors were inter- 
rupted. This experiment he has repeated in different forms." — 
Biblioth. Univ. de Geneve. 

"Galvanism, in its action on the human system, resembles 
electricity ; yet it is distinguished by certain peculiarities. In its 
application it can be rendered more continuous and uniform, and 
may, like electricity, be administered either in shocks or in a regu- 
lar flow of galvanic influence through the body. It possesses more 
power over the chemical actions of the body than electricity, and 
promotes more completely those processes of decomposition and 
recomposition which take place in the living frame, as well as the 
functions of organic life, than common electricity. But the chief 
distinction consists in the difference of action of the two poles. 
Each pole excites a peculiar phenomenon in the organs to which it 
is applied. This difference is less perceptible when mere shocks 
are administered, than when a continuous stream of galvanic influ- 
ence is transmitted from one point to another of the body. The 
positive pole more particularly influences the muscular and vascu- 
lar system, while the negative pole more especially affects the 
nervous system. At the positive pole there is felt the shock, strong 
movements, a feeling of concentration and contraction, increased 
warmth and mobility of the part, with gradual diminution of the 
secretion and sensibility. At the negative pole, the pain and 
sensibility are stronger and more acute, the organ expands, is more 
irritable, while the muscular action and mobility are lessened. The 
difference of their action on the secreting powers is best seen by 
applying the respective poles to a surface which has been recently 



NATURE OF ETHERITTM. 87 

"Dr. Williamson relates, that some small fishes, being 
thrown into the same water where an electric eel was 
swimming, it immediately killed and swallowed them ; 
but a larger fish being thrown in, it was also killed, 
although it was too large for the eel to swallow. 
Another fish was thrown into the water, at some dis- 
tance from the eel ; it swam up to the fish, but pres- 

deprived of its cuticle, such as where a blister has been. The 
positive pole changes the serous secretion into that of lymph, which 
at last becomes thready ; the part dries and is inflamed. The 
negative pole causes an abundant secretion of a dark-colored, 
highly acrid fluid, which excoriates the skin over which it flows ; 
the part also experiences an enduring irritation. Atonic swellings 
are rendered harder, should they not become inflamed by the posi- 
tive pole, while frequently by the negative pole they are dispersed 
and resolved. Notwithstanding the possession of such powerful 
properties, galvanism has not produced so valuable results in medi- 
cine as might have been anticipated. This comparative failure is, 
no doubt, to be attributed to errors in the mode of applying it. It 
may be proper, however, to remark, that it was urgently recom- 
mended during the prevalence of the Asiatic cholera; but the results 
were not satisfactory. Like many other powerful agents, it was not 
used till a very late stage in the complaint, when recovery was 
almost impossible. It is also to be doubted whether galvanism be 
at all applicable to cholera, since it appears that the continued 
application of it causes death, by inducing inflammation of the 
lungs, in cases of animals where the eighth pair of nerves have 
been divided, more speedily than where the same nerves have been 
divided in animals to which the galvanic power was not applied as 
a substitute for the nervous. Inflammation is the invariable conse- 
quence of the application of the positive pole ; while the negative 
pole would cause a flow of acrid secretion which could not benefit 
the patient. The identity of electricity, whether common or 
galvanic, with the nervous power, is much to be questioned." 



88 PHILOSOPHY OF MESMERISM. 

ently turned away without offering it any violence ; 
after some time, it returned, when, seeming to view it 
for a few seconds, it gave the fish a shock, upon which 
it instantly turned up its belly and continued motion- 
less. A third fish was thrown into the water, to 
which the eel gave such a shock, that it turned on its 
side, but continued to give signs of life ; the eel, 
seeming to observe this, as it was turning away, im- 
mediately returned and struck it quite motionless." 






SECTION IV. 

OXYGEN. 

Having shown the nature of Etherium, I proceed 
to inquire how its motion is generated in the human 
constitution, through the agency of oxygen. 

In 1774, Dr. Priestley discovered that the atmos- 
pheric air is composed of two different suhstances — 
one of which has since received the name of oxygen; 
and it has been found to perform a more important 
part in chemical combinations than any other pon- 
derable substance with which we are acquainted. 
The burning of fuel and other substances is caused 
by the combination of oxygen with some of their 
component elements. The rusting and tarnishing of 
metals is caused by their surfaces forming a chemical 
union with oxygen. Most of the substances which 
are commonly called earths, are, in reality, but a 
combination of oxygen with some metal ; this is true 
of soda, potash, lime, magnesia, etc. Water is a 
combination of oxygen with hydrogen. Paints are 
all composed of some metal combined with oxygen. 
The common galvanic battery derives its power from 
the union of oxygen with its metallic plates. The 
blood of all animals is stimulating and nourishing in 
proportion to the amount of oxygen which it contains 
— no animal can live a moment without oxygen : 
and, finally, the number and force — that is, the 
8* 



90 PHILOSOPHY OF MESMERISM. 

quantity — of animal motions is in proportion to the 
amount of oxygen which they require. The motions 
of animals are undoubtedly produced by the agency 
of Etherium ; this is the settled opinion of those 
physiologists who are most capable, from their knowl- 
edge and experience, of forming a correct judgment 
upon this subject. It is also admitted, that oxygen 
is directly related to animal motions. Now, the ques- 
tion to be determined is, what relation has oxygen 
to Etherium ? and what relation has it to the animal 
motions which Etherium propagates? 

The following seems to me the most reasonable 
explanation, and one which will receive the approba- 
tion of philosophic minds : — 

Every chemical change or combination is accom- 
panied with a motion of Etherium, whether we 
perceive it or not. Some motions, thus produced, 
are more powerful than others ; and the more power- 
ful neutralize the weaker, or cause them to conform. 
The motions of animals are produced in a manner 
so very analogous to those produced by galvanism, 
as to excite a suspicion in the minds of all scientific 
men, that they are produced in a similar manner in 
both cases. We examine to see what there is in 
common, and the first and most striking fact that 
arrests our attention, in both operations, is, the agency 
of oxygen. In both instances we find oxygen drawn 
from the atmosphere to combine with a liquid ; in 
both instances the liquid comes in contact with a 
substance which has a greater affinity for oxygen ; 



OXYGEN. 91 

this substance, whatever it may be, unites with the 
oxygen and forms an oxide ; instantly a motion of 
Etherium is produced, which in one case is adapted 
to move an iron machine, and in the other, a muscu- 
lar machine. 

The conclusion is irresistible, that oxygen, by its 
chemical combinations, produces the motions of 
Etherium in both machines. 

It is the office of the stomach to furnish the ma- 
terials of nourishment, (carbon and hydrogen,) and 
of the lungs to furnish oxygen, the material of mo- 
tion. This is the reason why vegetables, which 
have little or no occasion to move, use so little oxy- 
gen ; and why animals use an amount of oxygen 
exactly in proportion to their motions. It is the 
reason why the predominance of the digestive func- 
tions causes fat (which is composed of carbon and 
hydrogen) to accumulate ; while the preponderance 
of the lungs and brain is generally accompanied with 
leanness ; as the fat (carbon and hydrogen) is used 
up in combining with oxygen to produce motion. 

This explains why sleep is useful, as it enables fat 
to accumulate for the supply of the oxygen needed 
to sustain motion when awake. 

During sleep there is just oxygen enough furnished 
to supply motion to the involuntary organs ; during 
waking, enough to supply both voluntary and invol- 
untary. Oxygen is used immediately after it is re- 
ceived ; carbon and hydrogen may (in the form of 
fat) be reserved until needed. There is generally 



92 PHILOSOPHY OF MESMERISM. 

more carbon and hydrogen secreted, than used, during 
sleep, and the surplus is reserved to be used while 
awake. 

The conclusion is, that the quantity of motion of 
Etherium generated in a man, is in proportion to the 
quantity of oxygen which combines with his food ; 
and the quantity of oxygen which combines with 
food in a given time, depends upon the size and per- 
fection of the lungs and stomach, the proportion 
which they bear to each other, and the expenditure 
of material made in producing voluntary and invol- 
untary motion. 

There are many other modes by which Etherium 
may be set in motion, without the agency of oxygen 
but I contend that this is the use to which respired 
oxygen is put in the animal system. 



• 



SECTION V. 

SLEEP. 

NEW PHILOSOPHY OF ORDINAEY SLEEP. 

"Vegetables sleep incessantly, all their actions be- 
ing involuntary. The motions of animals are divid- 
ed into voluntary and involuntary. When the animal 
is performing involuntary motions only, he is said to 
be asleep. When he is performing voluntary motions, 
he is awake. There is a very great difference among 
animals in regard to the time which they spend in 
sleep ; there is also a difference in this respect among 
men ; and a difference in the same individual at dif- 
ferent periods of life, and in different states of health. 

The only theories of sleep which have ever been 
proposed, that I know of, are founded upon the idea 
that sleep is necessary to restore to the body the sub- 
stance which it loses by its operations during the 
waking period, and to give the organs an opportunity 
to rest. It is spoken of as 

" Tired nature's sweet restorer, balmy sleep." 

This is the view supported, or rather assumed, by 
Mr. McNish, in his " Philosophy of Sleep ; " and it 
is maintained by Prof. Liebig in his excellent work 
on " Animal Chemistry." After making an accurate 
calculation of the amount of force which an adult 
man expends in a day, he says, — 



94 PHILOSOPHY OF MESMERISM. 

" This supply of force is furnished in a seven 
hours' sleep." 

Again he says, — 

" The adult man sleeps seven hours, and wakes 
seventeen hours ; consequently, if the equilibrium be 
restored in twenty-four hours, the mechanical effects 
(muscular motions) produced in seventeen hours 
must be equal to the effects produced during seven 
hours in the formation of new parts. If, in the adult 
man, the consumption of force for mechanical pur- 
poses, in twenty-four hours, be augmented beyond the 
amount restorable in seven hours of sleep, then, if the 
equilibrium is to be restored, less force, in the same 
proportion, must be expended in mechanical effects 
in the next twenty-four hours. If this be not done, 
the mass of the body decreases, and the state charac- 
teristic of old age more or less decidedly super- 
venes." 

Having thus fairly stated the received doctrine on 
this subject, I will now briefly give my own views, 
which are essentially different. 

I consider the cause of sleep to be the predominant 
influence of the involuntary system over the volun- 
tary, which enables the involuntary system to monop- 
olize all the available force, and appropriate it to 
its own purposes ; leaving the voluntary system with- 
out the means of sustaining its operations, it pauses 
of course : this is sleep, and its cause. The force 
which continues both systems in action, is generated 
by the combination of carbon and hydrogen with 



SLEEP. 95 

oxygen. Oxygen is continually furnished in a suf- 
ficient quantity, but the carbon and hydrogen are not 
produced in a proper state and proper place to com- 
bine with oxygen, and produce force with sufficient 
rapidity to supply the constant demands which vol- 
untary and involuntary systems would both make 
upon it, if they should both keep active incessantly. 
This deficiency is compensated by sleep ; not as 
McNish and Liebig suppose, because sleep is necessa- 
ry to restore the equilibrium of substance ; for sleep 
is not necessary for this purpose. There is a restora- 
tion continually going on when we are awake, but it 
does not go on fast enough to keep pace with the 
waste ; and when the reservoir is exhausted to a cer- 
tain point, the struggle commences between the two 
systems ; a struggle > in which the involuntary system 
always triumphs sooner or later. If the brain is 
greatly excited, it maintains the contest longer ; but 
if all is quiet, monotonous, and peaceful, while the 
stomach is excited by food easy of digestion, the in- 
voluntary system easily prevails over its antagonist, 
the brain, inducts it, and puts it to sleep. 

In harmony with this theory, we find that (caiteris 
paribus) those who digest their food with great 
rapidity, and whose secretions are rapid, of course 
sleep but little ; while those who digest and secrete 
very slowly, sleep much. This proposition must be 
understood with the proper qualifications of caiteris 
paribus, or all else equal ; for there are other facts 
which must be taken into the account, and some of 



96 PHILOSOPHY OF MESMERISM. 

them of much importance. One is, the size of the 
brain compared with the body. When the brain is 
large in proportion to the rest of the body, all else 
equal, there is a greater tendency to keep awake ; and 
when the brain is small, there is a greater tendency 
to sleep. Another modifying circumstance is, the 
number of different powers of mind possessed by the 
individual ; for some animals possess a greater num- 
ber of mental organs than others. Another circum- 
stance is, the relative size of the higher organs of 
the brain compared with the lower, as the higher or- 
gans prevent sleep by producing reflection. Now, 
take an instance for illustration, where all the con- 
ditions are favorable to wakefulness : 1. When the 
food is such (meat) as to be rapidly and easily digest- 
ed ; 2. When the lungs are very large, so as to de- 
mand rapid digestion ; 3. Where the brain is large 
compared with the rest of the body ; 4. Where the 
number of the mental organs, as in man, is greater 
than in other animals; and, 5. Where the higher 
organs are much larger in proportion than the lower. 
If my theory is correct, such a person will sleep but 
little. On the contrary, let all the conditions just 
stated be reversed, and the individual will sleep 
much from unavoidable necessity. The basis of Mr. 
Liebig's error (if I may venture respectfully to speak 
of the error of a very justly distinguished man) con- 
sists, as I apprehend, in assuming that, to use his own 
language, — 

" A living part cannot increase in volume at the 



SLEEP. 97 

same moment in which a portion of it loses the vital 
condition, and is expelled from the organ in the form 
of a lifeless compound ; on the contrary, it must di- 
minish. . . . And only from the period at which the 
cause of waste ceases to operate, can the capacity of 
growth be manifested. . . . And, if the original equilibri- 
um is to be restored, we must suppose that, during 
sleep, an amount of force is accumulated in the 
form of living tissue, exactly equal to that which was 
consumed in voluntary and involuntary motion dur- 
ing the preceding waking period." 

To annihilate this doctrine, it is only necessary to 
carry it out to its consequences ; for, if it is true that 
a part cannot grow until the cause of waste ceases to 
operate, then the heart and all the involuntary or- 
gans are unable to manifest their capacity of growth 
at any time during life. But we know that they do 
grow, and we know that they continually waste; 
and yet they do " increase in volume at the same 
moment in which a 'portion of them loses the vital 
condition" etc. What we know of the involuntary 
organs in this respect, we have a right to assume of 
the voluntary ; that is, that they are capable of grow- 
ing while they are in operation, and that sleep is not 
therefore necessary to the continuation of life, ex- 
cepting so far as it economizes force. 

Again, Mr. Liebig's assumption is not true, that, 
all else equal, — 

" The mechanical force available for work is di- 
rectly proportional to the number of hours' sleep." 
9 



98 PHILOSOPHY OF MESMERISM. 

It would, doubtless, be true, if the restoration of 
substance and the acquisition of force could only 
take place during sleep ; but I have already shown 
that this is not true, and consequently, the assump- 
tion of a regular proportion of force to sleep is also 
without basis. It is at war with facts. Birds, that 
sleep less than any other animals, surpass all animals 
in the amount and velocity of their motions. In pro- 
portion to their size they certainly expend more force 
in voluntary motions than any other animals ; and 
yet, according to Mr. Liebig, they accumulate less, 
because they sleep less. It cannot be said that they 
sleep so much sounder than other animals, that they 
are therefore enabled to accumulate enough in their 
brief sleep to support their long-continued and vigor- 
ous motions ; for their sleep is not only brief, but very 
light and imperfect. They are so easily waked that 
it seems doubtful whether they are ever entirely 
asleep. According to my theory, it is easy to under- 
stand that an animal of this kind could entirely dis- 
pense with sleep : I do not doubt that some birds 
might be kept awake continually. It is said, indeed, 
that fishes never sleep, and I can readily believe it ; 
for with their rapid digestion and little expenditure 
of force, balanced as they are in the water, and sus- 
tained by the gravity of their native element so as to 
need but little exertion to propel themselves about, 
there is little occasion for sleep, if my views are cor- 
rect; but, according to Mr. Liebig, they ought to 
sleep during the whole time that they are growing ; 



SLEEP. 99 

and the amount of their sleep ought to be proportional 
to the amount of growth added to the amount of 
substance expended in all their motions : this is cer- 
tainly not true, and therefore Mr. Liebig is certainly 
and obviously wrong on this point, notwithstanding 
the genius which he has exhibited in so many other 
departments of inquiry. As I propose to illustrate this 
interesting subject more in detail on some future oc- 
casion, I will not pursue it further in this work. It 
seems, then, that the immediate cause of sleep is, that 
the involuntary system actually inducts or mesmerizes 
the brain ; at certain regularly returning periods, 
monopolizes, for its own use, all the force then on 
hand, and proceeds to accumulate substance until the 
stimulus of the external world prevails, and inducts 
the external senses and brain sufficiently to produce 
waking. 

The reason why sleep is necessary, is, because we 
do not digest and secrete fast enough to supply car- 
bon and hydrogen for the oxygen which it would 
require to move voluntary and involuntary organs 
twenty-four hours. 

The apparent design of the Creator, in ordaining 
sleep, is to prevent the unnecessary expenditure of 
force. Accordingly, those animals, or those parts 
of animals, whose circumstances require continual 
action, never sleep. To illustrate : horses sleep 
standing, rabbits with their eyes open : it is said 
that fishes never sleep, and we know that the heart 
never sleeps. 



SECTION VI. 

THE ORGAN OF CONSCIOUSNESS.* 

It is impossible to avoid the conclusion, that there 
is a central organ of Consciousness in the brain, where 
all the other organs of mind concentrate their forces, 
where their relative influence is appreciated, and their 
relative claims to superiority weighed and allowed — 
an organ of Consciousness, to which all the other 
organs of the brain, and all the various external organs 
of sensation, are merely auxiliaries. All the organs 
of the brain which are concerned in thought and feel- 
ing, converge to this grand centre, and all the nerves 
of voluntary motion diverge from it. 

The organ of Consciousness is located in the me- 
dulla oblongata : this is the point where sensation 
terminates, and volition commences ; this is the seat 
of Consciousness. The proof is derived from experi- 
ment ; for, if the brain above, and the spinal cord 
below, are both destroyed, consciousness still con- 
tinues, provided the medulla oblongata and its nerves 
are uninjured ; but if the oblongata is destroyed, con- 
sciousness is also destroyed. This is conclusive and 
unanswerable proof. The precise minute point where 

* The attention of the reader is particularly called to this and 
the succeeding section, as they are necessary to a complete under- 
standing of clairvoyance, and of magic eloquence. — Ed. 



THE ORGAN OF CONSCIOUSNESS. 



101 




The engraving represents a brain as dissected by Spnrzheim, to 
show the fibres of the phreno organs converging to the point c in the 
medulla oblongata. "Where alone, according to Prof. Grimes's theory, 
Consciousness is experienced. 

We are indebted to the courtesy of Dr. Bronson for the above 
engraving, and also for one on page 119. — Ed. 

9* 



102 PHILOSOPHY OF MESMERISM. 

Consciousness holds its mysterious throne, whether it 
is exactly at the place where the pneumogastric nerve 
is inserted, or the twentieth or the third part of an 
inch above it, is not yet ascertained ; nor is it material : 
it is certain that it is not below the place where that 
nerve is inserted ; it is certain that it is not an inch 
above. This is what we know, and all we know, 
of the location of Consciousness — the sanctum 
of the mind. There is other evidence which con- 
firms this, but none which so decidedly settles the 
question. Thus we find that the principal fibres of 
the brain converge to this point, and we find all the 
nerves of sensation and of voluntary motion in direct 
communication with it. Its intermediate position 
between the brain and spinal cord, the fact that it is 
possessed by all animals of the vertebrated class, the 
fact that some animals have more and others less 
phreno-organs superadded to the oblongata, but 
none are without this important part, — all conspire 
to sustain and illustrate the decisive experiments by 
which this is proved to be the location of the organ 
of Consciousness. 



" The spinal marrow is sensible along the whole of its posterior 
column ; but it also acts only as a conductor of the impression. 
Flourens destroyed the spinal cord from below, by slicing it away ; 
and he found that sensibility was gradually extinguished in the 
parts corresponding to the destroyed medulla, but that the parts 
situated above evidently continued to feel. Perception therefore 
occurs in the encephalon ; and not in the whole but in some of its 
parts. Many physiologists, amongst whom may be mentioned 



THE ORGAN OF CONSCIOUSNESS. 103 

Haller, Lorry, Rolando, and Flourens, have sliced away the brain, 
and found that the sensations continued until the knife reached the 
level of the corpora quadrigemina ; and again it has been found that 
if the spinal cord be sliced away from below upwards, the sensa- 
tions persist until we reach the medulla oblongata. It is, then, in 
the medulla oblongata that we must place the cerebral organs of the 
senses, and it is with this part of the cephalo-spinal axis that the 
nerves of the senses are found to communicate. 

" Mr. Lawrence saw a child with no more encephalon than a 
bulb, which was a continuation for about an inch above the foramen 
magnum of the medulla spinalis, and with which all the nerves from 
the fifth to the ninth pair were connected. The child's breathing 
and temperature were natural ; it took food, and at first moved very 
briskly. It lived four days." — Dunglinsorfs Physiology, p. 83. 

The location of Consciousness is not, in itself, a 
very important or essential circumstance, provided it 
be admitted that there is such an organ, and that it 
has a location somewhere in the brain ; the philosophy 
founded upon Consciousness would be the same if its 
location were utterly unknown. Dr. Reid, the great- 
est of the Scotch philosophers, advocated the doctrine 
that Consciousness is a distinct power of the mind, 
but did not attempt to give it a local habitation. 
Aristotle and the ancient philosophers considered the 
brain as the sensorium, but did not designate any 
particular portion as especially entitled to that name. 
Descartes considered the pineal gland as the seat of 
the soul. Darwin and many modern physiologists 
use the term sensorium to signify the seat of the 
mind, wherever it may be. The researches and 
experiments of the anatomists of France and Italy, 
which have been made within the last hundred years 



104 PHILOSOPHY OF MESMERISM. 

upon living animals, with a design of ascertaining the 
offices which are performed by different portions of 
the brain, have been very numerous, and have cost 
much labor, and excited much discussion. Those 
experiments have, however, been of but little use, 
except so far as relates to the seat of Consciousness. 
They demonstrated that life is independent of the 
brain ; that respiration and volition are dependent upon 
the brain ; that the medulla oblongata is the centre 
of volition and sensation ; and that the brain, all ex- 
cepting the medulla oblongata, may be taken away, 
and respiration, and volition, and the signs of Con- 
sciousness, remain. These experiments seemed to be 
at war with the doctrines of Gall and Spurzheim, and 
their fairness was consequently denied by the advo- 
cates of phrenology ; none of them have considered 
the experiments as affording evidence of the truth of 
phrenology, though in reality they do so, if the doc- 
trines which I have advanced respecting Conscious- 
ness are admitted to be correct. 

All the phrenological writers seem to have enter- 
tained the most vague notions concerning Conscious- 
ness. Both Spurzheim and Combe, and indeed all 
other phrenologians, deny the existence of Conscious- 
ness as a separate power of the mind. They seemed 
to have a notion that each mental power has a Con- 
sciousness of its own, in some way, which they did 
not attempt to define, and probably did not them- 
selves clearly comprehend. The opponents of phre- 
nology have not failed to avail themselves of this 



THE ORGAN OF CONSCIOUSNESS. 105 

weak point in the science. They have triumphantly 
demanded, "What constitutes the unity of mind — 
the unity of Consciousness in our system of phreno- 
philosophy ? " They have justly characterized the 
science as a federal republic without a common execu- 
tive — a circumference without a centre ; and though 
they were inclined to admit that phrenology has 
added some useful facts to our stock of knowledge on 
this subject, it is .not itself entitled, in their opinion, 
to the claims which its friends set up for it, to be 
considered as a systematic science. There was, 
indeed, but too much truth in this criticism, and I 
hope that this introduction of the organ of Conscious- 
ness will in a great measure obviate not only this 
difficulty, but many others which previously lay in 
the way of the metaphysicians. The error of Spurz- 
heim on this point, which was adopted by Combe 
and other followers of that illustrious man, may be 
traced in all his works, and in the works of all his 
disciples. Sptirzheim divided the powers of the 
mind into feelings and intellectual faculties. He 
reckoned twenty different organs of feelings, besides 
fifteen thinking faculties. He and Combe also speak 
repeatedly of these different powers, as operating 
sometimes in harmony, and sometimes in antagonism ; 
but did not seem to think it necessary to point out 
the common ground upon which their harmony or 
antagonism is displayed, and without which it is im- 
possible that it can be displayed at all. 

If we say that Consciousness is dependent upon a 



106 PHILOSOPHY OF MESMERISM. 

material organ, it may be objected, that it is then com 
pound in its material constitution, and consequently- 
liable, after death, to be decomposed, and, of course, 
its identity annihilated. I answer, that the organ of 
Consciousness is not necessarily compound. The 
essential element of the organ may, for aught we 
know, be an ultimate and indivisible, atom of matter, 
which has the inherent property of being conscious, 
when placed in proper relations to the senses and other 
organs, so as to have this property excited. An indi- 
visible, indestructible atom of matter is immortal in its 
existence and its identity ; and if it is capable of Con- 
sciousness, when placed in proper circumstances, then 
Consciousness is immortal, though it may remain dor- 
mant for ages for want of the proper circumstances t( 
excite it. There are some reasons for suspecting tha 
every atom of matter in existence is capable of Con- 
sciousness, when placed in the circumstances an 1 
conditions favorable to its development. 

It is quite certain that Consciousness can exist, i 
all its power of thought and feeling, in a particle of 
matter so exceedingly minute, that the most perfec* 
microscope cannot perceive it. This is demonstrate< 
by the phenomena presented by that wonderful order 
of animals, the infusoria, some of which, according to 
an accurate and mathematical measurement by Ehren- 
berg and Dr. Prichard, are so diminutive that twenty- 
five thousand of them can stand in a row upon a line 
which is less than an inch in length, and eight mil- 
lions can occupy less space than a mustard seed, 



THE OKGAN OF CONSCIOUSNESS. 107 

Now, when we reflect that each of these animals has 
limbs, mouth, organs of digestion, an involuntary and 
voluntary system, with a central Consciousness. — how 
large a space can we suppose the central Conscious- 
ness occupies ? That it exists in them, as in us, no 
one will deny : it is also plain that it does not occupy 
the whole of the body in them, any more than it does 
in us ; for in their case, as in ours, a limb may be 
destroyed, and yet Consciousness remain. In them, 
as in us and all animals, it occupies a central position, 
distinct in. its nature and function from, yet in con- 
nection with, all the voluntary organs. Now, it can 
be easily demonstrated that Consciousness cannot pos- 
sibly occupy this central position in relation to the 
other organs of the animal, without being limited to 
a space more than two hundred times smaller than 
that which the rest of the animal occupies. As eight 
millions of the animals occupy less space than a mus- 
tard seed, therefore sixteen hundred millions of or- 
gans of Consciousness may exist in a space smaller 
than that filled by a mustard seed.* Surely, after this, 

* Infusoria. This term has been applied to the numerous minute 
animals found in water, which are commonly called animalcules. 

The invention of the microscope by Hooke, revealed the exist- 
ence of myriads of living - creatures, whose presence was before 
unknown ; and this instrument has shown that a drop of water, 
though it may appear to the naked eye to be perfectly clear, is per- 
haps swarming with living beings. Ehrenberg (whose labors have 
principally contributed to the knowledge of the true nature and 
structure of the infusory animalcules) has described species which 
are not larger than from one thousandth to one two-thousandth of a 



108 philosophy of mfismEBiSLt. 

no one will cavil about the organ of Consciousness 
being supposed to exist in the smallest possible atom 
of matter, indivisible and indestructible. This course 
of reasoning is useful in teaching us that the nature 
of Consciousness is beyond our grasp ; that we cannot 
investigate it by the observation of material bodies ; 

line (a line is one twelfth of an inch) in diameter, and which are 
separated from one another hy intervals not greater than their own 
size. A cubic inch of water may thus contain more than eight 
hundred thousand millions of these beings, estimating them only to 
occupy one fourth of its space ; and a single drop (measuring not 
more than a line in diameter) placed under the microscope, will be 
seen to hold five hundred millions — an amount perhaps nearly equal 
to the whole number of human beings on the surface of the globe. 

Distinct organs of digestion may be demonstrated in all the 
species. Ehrenberg says, " All true infusoria, even the smallest 
monads, are organized animal bodies, and distinctly provided with 
at least a mouth and internal nutritive apparatus." 

Speaking of the wonderful power of the infusorial animals to 
multiply by the mysterious process of self-division, Prof. Ehrenberg 
says, — 

" The possibility of the multiplying of an individual to a million, 
in less than forty-eight hours, was exhibited in them by the mere 
process that each single animalcule can divide itself, within one 
hour, completely lengthwise or across, and after the lapse of one 
hour's rest, can repeat the same thing. The vast effect of this 
activity is, that a single animalcule, perfectly invisible to the naked 
eye, can possibly be increased in four days to 140 billions of inde- 
pendent animalcules. In the polishing slate of Berlin, about 41,000 
millions of these creatures form one cubic inch of stone, as may 
easily and pretty accurately be determined, etc." — Transactions of 
the Royal Academy of Berlin, 1840. 

In contrast with these views, it will be interesting to read the fol- 
lowing brief extract from Dr. Lardner's Lectures : — 



THE ORGAN OF CONSCIOUSNESS. 109 

that we can only know its existence in a general man- 
ner from experience, and its location by experiments 
which can only approximate to exactness. 

Nor does this investigation shed any light upon the 
subject of immortality. If man is necessarily im- 
mortal because he is endowed with an indestructible 
organ of Consciousness, then so is every insect and 
reptile, and all the infinite variety of vermin that have 
ever infested the earth ; and science offers as power- 

" A star of the seventh magnitude can easily be compared with 
one of the first, in point of splendor, by the photometer — just as 
the light of a sperm candle can be compared with that of a lamp. 
Sir John Herschel has compared the splendor of a star of the 
sixteenth magnitude with that of one of the first, and has found that 
the light of the latter is equal to three hundred and sixty-two times 
that of the former. From this it may be inferred that the distance 
of a star of the sixteenth magnitude is such that it would require 
thousands of years for its light to reach our system. These con- 
siderations present to our minds most comprehensive views of the 
economy of the universe. For if light requires a thousand years to 
come from any of these plainly distinguishable stars, there can be 
no doubt that it takes twenty times as long to come from others ; 
and what are we to infer from this but that there are visible objects 
in the universe which 20,000 years ago existed as they are now 
seen ? Light left these stars 20,000 years ago, and has just reached 
the earth upon which we live. For twenty thousand years past, 
then, these stars, for aught we know, may not have existed. The 
objects we see to-day are not the objects of to-day : the Sirius that 
we see to-day is not the Sirius of to-day. The light by which we 
see it left that star three years ago ; and from that day to this we 
have known nothing of it. Into what a singular historical state 
does this view throw creation ! Our system, then, exists at an enor- 
mous distance from the nearest of the fixed stars ; and look in what 
direction we may, the same chasm yawns between us and it." 
10 



110 PHILOSOPHY OF MESMERISM. 

ful an argument in favor of their immortality as that 
of man. Of all the investigations of scientific men, 
none has excited the jealousy of sectarians as much 
as the one we have now under consideration ; almost 
every philosopher who has manifested a disposition 
to approach the subject fearlessly, and speak of it 
with independence, has had the mad-dog cry raised 
against him of fatalism, materialism, or heresy. Many 
of our modern authors have been so far influenced 
by this outcry, that they have evidently suppressed 
their true sentiments, and smothered their conscien- 
tious convictions, to avoid the relentless persecutions 
which arise from bigotry and superstition. The only 
road to the favor of this potent and numerous class of 
tyrants, is to make a profound mystery of every thing 
relating to mind ; all explanation, or even demonstra- 
tion, is condemned by them as unpardonable heresy, 
dangerous to religion, and inconsistent with their own 
narrow views of the Holy Scriptures. Nothing has had 
so injurious an effect upon the fair and successful inves- 
tigation of this subject, as even the well-meant inter- 
ference of these self-appointed theological critics, and 
nothing can be more injudicious and misplaced than 
their animadversions. The truth is, the subject is 
not fairly within their jurisdiction, and therefore they 
have no right to meddle with it. The immortality 
of the soul can neither be proved nor disproved by 
the demonstrations of natural science. We may 
examine the nerves and the brain as much as we 
please ; we may prove to a certainty that Conscious- 



THE ORGAN OF CONSCIOUSNESS. Ill 

ness maintains its seat in the very centre of the oblon- 
gata ; we may determine the precise, individual, ulti- 
mate atom in which it resides with all its preroga- 
tives, where it receives its impressions through the 
senses, and sends forth its mandates through the motor 
nerves ; we may prove that it is dependent upon the 
various phreno-organs, the currents of Etherium, and 
their modifications in, the different avenues ; and yet 
the subject is as far beyond our comprehension as 
before ; we can discover nothing that illustrates or 
illuminates immortality. If all was doubt and obscu- 
rity when we began the search by the light of nature, 
reason, and science, it is equally obscure now ; and 
from the nature of the subject it could not possibly 
be otherwise. We have come to the wrong place to 
learn the nature of the immortal principle of the hu- 
man soul, or to find evidence for or against this im- 
portant doctrine. Suppose it proved that Conscious- 
ness in this temporal life does actually depend upon 
a compound material organ, which at death is decom- 
posed so as to render Consciousness by that organ 
impossible ; suppose this demonstrated, beyond all 
question ; would this be admitted as decisive proof 
that the soul is not immortal ? Again, suppose it 
demonstrated that Consciousness is dependent upon a 
single indestructible atom ; would this be sufficient to 
satisfy us concerning the immortality of man ? We 
may conjecture what we will, and speculate until we 
have exhausted all the resources of our ingenuity, 
without solving the question of our future destiny. 



112 PHILOSOPHY OF MESMEPJSM. 

Consciousness certainly does exist in man and every 
other living animal, and has its seat at the point 
where sensation terminates and volition commences ; 
this is all that we can know. The condition of 
human Consciousness after death is a matter of re- 
ligious faith, but not of scientific knowledge. 

Immortality is like one of those fixed and beautiful 
stars, that cannot be perceived by the unaided natural 
eye ; but divine revelation is like a powerful telescope, 
which brings that star clearly to our view. Be it, 
then, hereafter remembered, that "eternal life and 
immortality is brought to light through the gospel 
of Jesus Christ," and not through anatomy and physi- 
ology, nor any other department of scientific investi- 
gation. The subject is infinitely beyond the reach 
and above the comprehension of finite intellect and 
human reason. If any one wishes to find evidence 
of the immortality of the soul, let him go to the Bible. 
If he rejects this testimony, I can assure him that he 
will find it proved nowhere else. He will look to 
human science in vain — it can only lead him to the 
grave, and there leave him. History may reveal to 
him, that man has, in all ages, and under all circum- 
stances, savage and civilized, manifested 

" This pleasing- hope, this fond desire, 
This longing after immortality ; " 

but this affords him no assurance that his longing 
will be satisfied. In vain, then, do we send out 
science in search of immortality for the soul ; like 
Noah's dove, it returns again, unable to find a resting- 



THE ORGAN OF CONSCIOUSNESS. 113 

place even for itself; but divine revelation, like 
the second dove which Noah sent out, comes to 
the believer with its beautiful wings illuminated 
by reflections from the rainbow of eternal hope, 
bearing the olive branch, the emblem and assurance 
of rest and peace from all the storms of a troubled 
world. 

In whatever direction we turn our eyes to the works 
of nature's God, we find evidences of design ; and 
whenever we are able to understand his designs, we 
are forced to acknowledge their wisdom. Let us, 
then, inquire, What was the design of the Creator in 
bestowing Consciousness upon animals and man ? 
Why could not all their actions have been involun- 
tary, as one class of them actually is ; and as all the 
actions of vegetables, in all probability, are ? Why 
was it necessary — when organized beings advanced 
from the condition of vegetables one degree upwards 
in the scale — why was Consciousness added ? 

This has been answered by saying that Conscious- 
ness was given that the animal might be capable of 
enjoying its existence. Why, then, was not Con- 
sciousness given to vegetables and minerals? Besides, 
Consciousness is often attended with suffering ; andj 
in some instances, animals seem to suffer much more 
than they enjoy. This cannot, then, be the answer. 
When the question is applied exclusively to man, it 
may be answered, that Consciousness was bestowed 
because he could not otherwise have been made an 
accountable being ; but this will not be given as the 
10* 



114 PHILOSOPHY OF MESMERISM. 

reason why Consciousness was bestowed upon the low- 
est animals ; nor will it enable us to explain all the 
instances of human Consciousness. I will venture to 
propose another reason. It is this : Consciousness be- 
came necessary, to enable the animal to act with refer- 
ence to external objects, which are not in contact with 
his organs. Involuntary and unconscious actions are 
always performed upon objects which are in contact 
with the organs. When the earth first emerged from 
its primitive condition, so that organized beings began 
to live upon it, their first actions were probably alto- 
gether involuntary ; and when the condition of the 
earth so far improved as to render the introduction 
of animals possible, those animals were but a single 
step in advance — but one degree superior to vegeta- 
bles. Accordingly, the lowest animals differ from 
vegetables only in this, that they act upon objects 
which it requires a movement of their extremities to 
bring into contact. This is the reason why vegeta- 
bles, having no Consciousness, have no muscular 
motion ; nor do they need any, since all the objects 
which require their action are in contact with their 
extremities. Vegetables have propensities to breathe, 
to eat, to enjoy the light, etc. ; if Consciousness were 
added, and nothing more, we should have a vegetable 
conscious of its wants, but unable to move to get into 
contact with the objects which it needed — unable 
even to perceive them. Now, add perceptive organs 
and contractile muscles, and it would be a conscious 
animal, with the same wants, and consciousness of 



THE ORGAN OF CONSCIOUSNESS. 115 

those wants ; and, in addition to these, it would have 
a Consciousness of the existence, location, form, color, 
flavor, and weight of the objects which it needed, and 
the means of moving its extremities, and directing 
them so as to come into contact with those objects. 
The animal may still, be destitute of reflective organs, 
and, therefore, unable to perceive the consequences 
of his actions. He has the very lowest animal pro- 
pensities, and the very lowest perceptive organs, super- 
added to Consciousness. He is urged irresistibly by 
his propensities to aim at certain objects, without 
reflection, without fear, and without hesitation or 
forethought ; danger and death will be unseen and 
undreaded. He will be incapable of acting with 
reference to any objects which are beyond the limits 
of present perception, direct and immediate. He has 
no memory, for that can only exist with reflection. 
Memory is a power which connects the past and 
present, and depends, in some degree, upon the reflec- 
tive powers, of which we have assumed the animal 
to be destitute. As he cannot avail himself of past 
experience without memory and reflection, he is a 
mere conscious machine, moved by external stimulus. 
Now, add reflection and the higher propensities, and 
he is a different being ; he remembers past experience, 
and profits by it, to avoid danger, wounds, and death. 
He repress'es his present active lower propensities, 
because reflection stimulates cautiousness, and other 
restraining powers. He is no longer urged irresisti- 
bly to act from the immediate present external stimu- 



116 PHILOSOPHY OF MESMERISM. 

lus, but he is operated upon by the treasured stimulus 
of the past, furnished by memory and applied by 
reflection, concerning the future effect of present 
conduct. Thus we conclude that Consciousness is 
necessary to produce contact with that which is with- 
in the range of perception at the present. Reflection 
and memory, and the high propensities, are necessary 
to enable us to act with reference to that which is 
absent from perception at present, but will be likely 
to be present to us hereafter. This analysis gives a 
very different character to memory from that which 
phrenological writers generally have bestowed upon 
it. They have made it depend altogether upon the 
perceptive organs ; but I have made them mere 
vehicles, modifiers, and repeaters of impressions which 
are acted upon by other and higher powers of 
mind. 1 * 

The philosophical reader will perceive that the fore- 
going explanation of Consciousness has an important 
bearing upon the subject of clairvoyance, as it enables 
us to understand clearly how any motion of Etherium, 
which is made to penetrate the external coverings and 

* Prof. Grimes was the first to suggest that there was a single and 
distinct organ of Consciousness. In 1844 he undertook to show 
that Consciousness is located in the medulla oblongata, and that the 
phreno-organs concentrate there, and act upon it. Mr. Fowler has 
recently discovered an organ of Consciousness, " where the fibres 
go criss cross ; " and charity would lead us to suppose that he had 
never seen or heard of Mr. Grimes's discovery, did we not know the 
contrary. — Ed. 



THE ORGAN OF CONSCIOUSNESS. 117 

isolation, the "outside guardians" of the brain, can 
easily afterwards reach the central seat of Conscious- 
ness, and make an impression ; but this is all explained 
in detail in the article on clairvoyance, in another part 
of this work. 



SECTION VII. 

INTER-PHRENO SENSES. 

There are three kinds of senses, viz. : the external, 
the internal-corporeal, and the inter-phreno. 

1. The external senses are those which convey 
impressions from the external world to the perceptive 
organs, and give the ideas of flavor, sound, color, 
form, etc. «» 

2. The internal-corporeal senses are those 
which convey impressions from the different organs 
of the body to appropriate organs of the brain, and 
produce the feelings of hunger, thirst, suffocation, 
pain, and various other bodily feelings. These senses, 
or nerves, are in connection with certain appropriate 
cerebral organs of the propensities which are depend- 
ent upon them. Thus the organ of Alimentiveness 
is connected with the stomach by means of a nerve, 
(a part of the Pneumogastric,) which conveys from 
the stomach impressions to Alimentiveness ; another 
branch of the same nerve conveys to the organ of 
Pneumativeness impressions from the lungs producing 
the feeling of suffocation. There is an infinite num- 
ber of nerves which convey impressions to the organ 
of Sanativeness, and through its means produce the 
feeling of bodily pain in all its varieties. These senses 
have never been properly investigated and explained 
by any writer upon physiology, and the organ of 



INTER-PHRENO SENSES. 



119 




In the annexed engraving, the fibres of the brain are represented 
as proceeding from the convolutions at the surface of the brain, and 
all converging to a point at c, where consciousness is presumed to be 
located. 

The numbers from 1 to 14 designate the convolutions ; m, n, and o 
are parts which it is not necessary to describe in this work : the only- 
important point to which I wish to call the attention of the reader 
is, that the fibres do actually proceed from the convolutions to the 
medulla oblongata, and there converge to a common centre ; and thus 
anatomy sustains the Phreno-Conscious theory which our author 
was the first to advance. — Ed. 



120 PHILOSOrHY OF MESMERISM. 

Sanativeness was unknown until I called attention to 
it in 1839. 

3. The inter-phreno senses are those which con- 
vey impressions to the phreno-organs from the organ 
of Consciousness, and from the phreno-organs to the 
organ of Consciousness. They produce a communi- 
cation between Consciousness and all the phreno- 
organs. 

No writer upon Phrenology has, prior to this time, 
suggested that this class of senses must exist ; indeed, 
they could not do so before an organ of Conscious- 
ness was introduced. But when we admit an organ 
of Consciousness, to which every phreno-organ sends 
impressions, we are forced also to admit the existence 
of fibres which connect Consciousness with the phre- 
no-organs in such a manner as to allow of intercom- 
munication. 

Let us illustrate by an example. A man is hungry, 
and eats food. Now, there are several links in the 
chain of causes and effects, which resulted in the 
act of eating, and we shall find it impossible to con- 
stitute a perfect chain without introducing the inter- 
phreno senses as connecting links. 1. The stomach, 
being in a condition to need food, produces an im- 
pression upon the end of the nerve, viz., one of the 
internal-corporeal senses. 2. This impression is con- 
veyed (as in the electric telegraph) to the other ex- 
tremity of the nerve, where it is connected with the 
organ of Alimentiveness. 3. The organ of Alimen- 
tiveness, receiving the impression, is excited, and 



INTER-PHRENO SENSES. 121 

sends an impression to the central organ of Con- 
sciousness, thus producing a state of Consciousness 
which we call hunger. 4. The organ of Conscious- 
ness is excited by the impression, and immediately 
from its central position radiates, and transmits the 
impression to the phreno-organs through the inter- 
phreno senses. 5. Each phreno-organ, being thus 
excited, sends, in return to Consciousness, an impres- 
sion peculiar to itself. Now, as Consciousness cannot 
fully recognize more than one impression at a time, 
the most powerful impression forces itself upon Con- 
sciousness first, and the next impression follows, and 
so on, in the order of their relative force ; this suc- 
cession of impressions constitutes what is commonly 
denominated a train of ideas, or a tram of thought and 
feeling. The impressions upon Consciousness, pro- 
duced by the intellectual organs, are called thoughts ; 
and the impressions from the propensities are called 
feelings. When, in the above example, the impres- 
sion from Alimentiveness produced the state of Con- 
sciousness which we all recognize as hunger, the im- 
pression was radiated through the inter-phreno senses, 
and the perceptive organs were thus aroused, partic- 
ularly the perceptive organ of Flavor. These per- 
ceptive organs, being thus excited, not by impressions 
from external objects, but by an impression from the 
central Consciousness, could only send in return an 
impression which was but an imperfect repetition of 
a former impression : this kind of impression is the 
foundation of memory. 6. In the case supposed of 
11 



122 PHILOSOPHY OF MESMERISM. 

the hungry man, those impressions from the percep- 
tive organs which constitute memory, only serve 
(when transmitted through the inter-phreno senses 
and Consciousness to a propensity like Alimentive- 
ness) to excite it to a still greater degree, and cause it 
to send to Consciousness a still more powerful im- 
pression. At length the propensity pours upon con- 
sciousness such a powerful current of impressions, 
that Consciousness can no longer be relieved by 
transmitting them through the inter-phreno senses to 
the phreno-organs : another outlet is therefore resort- 
ed to. 7. Under these circumstances, the motor 
nerves receive impressions or currents, through Con- 
sciousness, from the phreno-organs. The motor 
nerves convey impressions from the organ of Con- 
sciousness to the muscles. 8. This produces those 
contractions of the muscles which we call voluntary 
motions, and in the example of the hungry man, 
those motions were directed to food; taking it, put- 
ting it into his mouth, tasting it, chewing and swal- 
lowing it, and continuing this operation until the 
stomach ceased to send impressions along the nerve 
to Alimentiveness. 

It will be perceived, that, according to this view, 
there are two modes in which phreno-organs may be 
excited : one is directly through the senses, and the 
other is through Consciousness. Thus Alimentiveness 
was excited, first by an impression from the stomach ; 
and secondly, by an impression through Conscious- 
ness from the external senses. 



INTER-PHRENO SENSES. 123 

It would seem, however, that all the phreno-organs 
are not capable of being excited in these two ways ; 
some phreno-organs receive no impressions, except 
through consciousness ; this is the case with the re- 
flective organs, and most of the higher propensities. 
The reflective organs do not receive -any impressions 
directly from the external world, but the perceptives 
receive them and convey them to consciousness, and 
from consciousness the reflectives receive the impres- 
sions and respond to them. It may be a question 
whether all trains of thought originate through the 
external and the internal corporeal senses, or whether 
the brain may not be sometimes spontaneously ex- 
cited by operations of its own, which are only de- 
pendent upon the circulation of the blood. It may 
be, in this respect, analogous to the liver and other 
glands, which are spontaneously excited merely by 
the circulation. 

I am decidedly of this opinion : it is certain that 
trains of thought which originate in bodily condi- 
tions, and which are excited through the internal-cor- 
poreal senses, are continued, and, by the aid of the 
principle of causality and comparison, lead to other 
thoughts, which seem to have no immediate relation 
to the things that first started the train of thought. 
Thus a slight toothache may remind one of a friend 
who once had a similar toothache, and this may lead 
us to think of his wife, and then of her sister, and so 
on, until our pain is forgotten. 

This theory enables us to explain the faculty 



124 PHILOSOPHY OF MESMERISM. 

which we have of using all the powers of the mind 
in reverie, when neither our senses nor our muscles 
are active — when we are at rest, every muscle re- 
laxed, our eyes shut, and our external senses inactive, 
though we are perfectly awake and the mind active 
upon subjects which are far distant and events that 
are long past. For after one phreno-organ has been 
excited so as to impress consciousness, this may cause 
a long train of spontaneous thought through the 
means of the inter-phreno senses.* It also enables 

* M. Victor Cousin, in his strictures upon Locke, (See Professor 
Henry's translation of Cousin, entitled " Cousin's Elements of 
Psychology") claims much credit for having exposed the deficiency 
of Locke's system in relation to spontaneous operations of mind, 
independently of external sensation. Locke makes all ideas pro- 
ceed from sensation ; and his system has, therefore, been somewhat 
reproachfully denominated the sensual or sensuous system. He 
denies the existence of innate ideas. 

Cousin acknowledges that ideas are not innate, but insists that 
the mind has the inherent power of producing ideas which do not 
come through sensation. He contends that sensation occasions the 
mind to evolve ideas which sensation itself could never have pro- 
duced. Cousin charges, that the doctrine of Locke leads to mate- 
rialism and fatalism, and claims that his own doctrine is free from 
this fault; but it would be easy to show that Cousin's doctrine is 
more directly opposed to revelation than that of Locke ; for Locke 
candidly acknowledges that his philosophy is imperfect, without 
faith in divine revelation ; whereas Cousin vainly supposes that 
he avoids this necessity, by showing that the mind posseses powers 
and receives ideas which are independent of sensation. Cousin 
does not seem to suspect that there may be internal material organs 
■which are capable of being spontaneously active, or of being called 
into action " by occasion " of sensation. I have shown this to be 
the case, and, of course, Cousin, Locke, and myself, are in the 
same dilemma, — which forces us to admit, that the tendency of 



INTER-PHRENO SENSES. 125 

us to understand how it is that thinking on some 
absent object sometimes produces a movement of 
the muscles : thus, thinking of a beloved child, and 
imagining it falling over a precipice, causes an invol- 
untary start, as if to prevent it ; thinking of delicious 
food causes the mouth to water, and move as if in the 
act of enjoyment ; and so of other corporeal enjoy- 
ments. The explanation is, that consciousness first 
received an impression from some phreno-organ, which, 
when transmitted to Alimentiveness, was adapted to 
excite it, and to cause it to send an impression to Con- 
sciousness with a force which, increasing in energy, 
at last forced its way through the motor nerves to the 
muscles, and produced the movement of the mouth. 
This theory enables us to explain the manner in 
which dreams are produced when the brain is partial- 
ly asleep. It also shows, that even supposing it true 
that touching a certain part of the head excites the 
phreno-organ touched, yet through the inter-phreno 
senses the excitement may be so complicated with 
other parts of the brain as to render it impossible to 
draw any correct inference in regard to the nature of 
the organ touched. The relation of the inter-phreno 
senses to the organ of consciousness must be under- 
stood in order to fully explain the philosophy of clair- 
voyance and of credencive induction, as the reader 
will perceive when he comes to my remarks on those 
subjects. 

all human philosophy is to materialism and fatalism. The only 
way of escape is, to admit, with Locke, that divine revelation is 
above all philosophy. 

11* 



SECTION VIII. 

MOTION. 

It may be said, with truth, that all motion, of 
which we know, is communicated, and that nothing 
can be said to originate motion but God. When a 
cannon ball is set in motion, where did the motion 
originate ? Certainly not in the ball, nor yet in the 
powder. Philosophers say that the motion is caused 
by the sudden and forcible expansion of the powder. 
Granted. Bnt what caused the powder to expand in 
this wonderful manner ? It is said that it expands 
in consequence of its sudden change from a solid to 
a gaseous form. Granted. But what caused the 
sudden change from solid to gas ? I am told the ap- 
plication of heat caused the change. But why ? 
how ? in what way ? On what principle does the 
application of heat to a grain of powder cause it to 
change from a solid to a gas, and occupy a million of 
times more space than it did before ? 

Again, it is not true that the powder occupies more 
space than it did before ; that is impossible. Every 
thing, every atom in existence, requires a certain 
amount of space, and has always, and always must 
have it. It is absurd, then, to say that the powder, 
in the gaseous form, occupies more space than it did 
in its solid form. The space which it occupies is the 
same. The constituent atoms of each grain of the 



MOTION. 127 

powder may be widely separated from each other ; 
but they do not, on that account, occupy more space 
than when they were associated together in one 
aggregated lump. 

Now, what separated, in such a forcible and sudden 
manner, the constituent atoms of the powder ? What 
agency had heat in the operation ? Why could not 
the separation take place as well without heat as with 
it ? If the motion in this case was communicated, 
from whence was it communicated ? What was its 
source ? 

I solve the enigma thus : The atoms of the powder 
were separated from each other by the introduction 
of Etherium or caloric between them. The Etherium 
was in motion before, and only communicated its 
motion to the atoms of powder. The fire which was 
applied to the powder was the entering wedge of 
Etherium, and then the surrounding Etherium, which 
(although human faculties could not perceive it) was 
already in motion, and which previously was unable 
to separate the atoms of powder, now, since the fire 
commenced it, instantly took this direction, and thus 
communicated its motion and force to the atoms. 
The motions of Etherium are, therefore, the ne plus 
ultra of human knowledge. It moves and communi- 
cates its motions to other things ; this is certain ; but 
what is the origin of its motions we cannot know. 

We see the motions of the water of the river, and 
we say that it is caused by gravitation ; that gravita- 
tion is a tendency of things to move towards the centre 



128 PHILOSOPHY OF MESMERISM. 

of the earth ; that this is related to the motion of the 
earth upon its axis ; and this again is caused by the 
influence of the sun communicated to the earth. Now, 
what communicates this power to the sun we know 
not ; yet the tides, the winds, the waterfalls, the 
vegetable and animal motions, are communicated by 
the sun, moon, and other planets, to this world. 
Nothing originates motion within human knowledge, 
and nothing within human knowledge can arrest it. 
We see it passing, but we never see it commencing 
nor ending. Coming and passing away is written 
upon the whole universe, and upon every atom it 
contains. The animal life of one generation is com- 
municated to the next. But where did it begin ? 
Where will it end ? Is not this, too, communicated 
motion? Where was it before the earth was habit- 
able ? The materials of the first organized beings 
existed in the fiery elements of chaos ; and the 
motions also existed, but not on earth in animated 
forms. It must, then, have been first communicated 
from inanimated forms of this earth, or animate forms 
of some other planet. Which was it ? 

The existence must be admitted of a medium 
which communicates motion ; different from any 
material substance which we can see or know by our 
senses. This is proved by the effect of a mag- 
net upon iron, when partitions of the most solid 
substances intervene, — bricks, boards, glass, stone, 
water, etc., — which prevent the passage of all other 
substances, solid, liquid, or gaseous ; yet through all 






MOTION. 129 

these it moves with perfect ease, and without any 
apparent diminution of its power. 

Light passes through glass, water, air, and other 
transparent substances with scarcely any obstruction, 
and produces all its effects almost as if no obstacle 
whatever had interposed. 

The planets influence each other and the earth. 
This could not be, as they are not in contact, unless 
there were some connecting medium. The inevita- 
ble conclusion, therefore, is, that there is a connecting 
medium. 

The influence of the planets upon each other is 
exactly in proportion to their size. This proves that 
the influence, whatever it is, proceeds from the con- 
stituent atoms of each, to the constituent atoms of the 
other ; and therefore that the power by which one 
planet influences another must be almost infinitely 
divisible. 

The influence of planets upon each other is dimin- 
ished by distance. This proves that a part of the 
force is communicated to other particles on its pas- 
sage ; also that there is a limit to the extent of the 
influence. 

A magnet may reproduce itself upon another piece 
of iron, by communicating its own motions to it, and 
afterwards, by a blow or stroke of lightning, lose its 
own peculiar power, and die. 

A crystal will reproduce forms like its own ; and, 
under proper circumstances, a vegetable will do the 
same, and so will an animal. All motions, wherever 



130 PHILOSOPHY OF MESMERISM. 

they emanate,- have a tendency to communicate and 
propagate themselves. When two bodies come in 
contact, one or both being in motion, the superior 
will impart and the inferior will receive motion ; and 
so far as the inferior receives motion, it sympathizes. 
In this sense, it may be said that every thing in ex- 
istence sympathizes with every other, since they all 
derive their motions from the same source, though so 
modified by the medium that they can scarcely be 
said to be the same. In this sense every thing in 
existence may be said to sympathize with the First 
Cause and prime Mover of all things. 

Sympathy means same motion, same feeling, same 
condition ; and when one thing produces sympathy 
in another, it is because it is superior, and therefore 
capable of communicating its own motions to the 
substance of an inferior, which cannot resist it. 

In this sense, when a magnet attracts iron filings, 
and makes a temporary magnet of each separate 
piece of iron, is not this sympathy ? 

When a magnet points north and south, is it not 
because the motions of the earth's magnetism are 
communicated to it, and produce sympathy or same 
motion ? When a magnet which is pointing north 
and south is brought within the sphere of action of 
a galvanic battery, and changes its direction to con- 
form to the battery, is it not because the motions are 
communicated from the battery to the magnet ? — the 
same motions, the sympathy ? 

When the same motions — the same kind of mo- 



MOTION. • 131 

tions, whether simultaneous or not, are performed by 
two bodies, one of two things may be inferred — either 
that they are both set in motion by a third body, or 
else that one contains within itself the cause of its 
own motion, and that it communicates motion also 
to the other. 

When one thing communicates motion to another, 
there must be either contact or connection. If con- 
tact, then the motion must be communicated first to 
the part in immediate contact, and from that to the 
other parts more remote afterwards. If connection 
is the means, then there must be a connecting me- 
dium, a connecting substance, a connecting mate- 
rial, which is capable of being itself set in motion by 
the superior, and of communicating motion to the 
inferior. 

The effects of the motion communicated will gen- 
erally be less powerful in proportion to the resistance 
which it encounters ; and the resistance will depend 
upon several circumstances, such as distance, mate- 
rial, counter-motions, etc. 



SECTION IX. 

GENERAL SUMMARY OF THE PHILOSOPHY OF THE 
ETHEREAN SYSTEM OF PHRENOLOGY. 

1. The Nervous System may be divided into the 
Ganglionic and the Phrenic. The principal distinc- 
tion in the modus operandi of the two systems, de- 
pends upon the fact that the Phrenic system (or, in 
other words, the voluntary system) has a central 
organ of Consciousness, while the ganglionic sys- 
tem has not. Phreno-organs are merely ganglions 
connected with Consciousness, and ganglions are 
merely propensities to produce muscular action. Vol- 
untary and involuntary actions are both produced 
by similar apparatuses, except that one has a common 
centre, through which each organ of that system is 
compelled to operate ; while the organs of the other 
system (the involuntary or ganglionic) are not un- 
der the necessity of preserving unity of action, nor 
of producing Consciousness. 

2. Ordinary sleep is caused by the temporary pre- 
dominance of the ganglionic system over the phrenic. 

3. The organ of Consciousness is located in the 
medulla oblongata, where it receives impressions from 
phreno-organs, and transmits or radiates the impres- 
sions which it receives to other phreno-organs, or 
else to the motor nerves, or to both, according to 
circumstances. When it transmits impressions to 



ETHEREAN SYSTEM OF PHRENOLOGY. 133 

phreno-organs, it receives other impressions in return, 
and thus trains of thought are produced. But when 
it transmits impressions to the motor nerves, volun- 
tary muscular motion is produced, such as tends to 
gratify those phreno-organs in which the movements 
originated. 

4. Each phreno-organ has fibres, (inter-phreno 
senses,) which convey or conduct impressions from 
Consciousness, as well as fibres which conduct im- 
pressions to Consciousness. 

5. Consciousness, and the lowest intellectual or- 
gans, were superadded to the ganglionic system, by 
the Creator, to enable animals (when in the scale of 
created beings they were elevated above mere vege- 
tables) to act with reference to objects which are not 
in contact with their organs, though the objects de- 
sired may be within reach, so as to be obtained by 
muscular movements. 

6. Memory depends upon the reflective organs, in 
an important degree, because they combine, connect, 
class, and associate, ideas and feelings ; but the ma- 
terials remembered are furnished to Consciousness 
and reflection by the other organs of the brain. 

7. Ideas, thoughts, emotions, or feelings, are only 
so many states or conditions of Consciousness, which 
are designed to prepare and qualify the conscious 
being to act with propriety. 

8. When one phreno-organ, from any cause, sends 
to Consciousness a more powerful current of Etheri- 
um than any other, it produces an effect which is in 

12 



134 PHILOSOPHY OF MESMERISM. 

accordance with the established laws of mechanics as 
applied to other forces ; that is, it causes every oppos- 
ing current to conform, or be neutralized. 

9. The phreno-organs may be divided into Intel- 
lectuals, or those that direct actions ; and Impulsives 
that originate actions. The Impulsives may be 
divided into Ipseal, or those that were designed for 
the benefit of self ; and Social, or those that were 
designed for the benefit of others. The brain is thus 
constituted of three classes of organs ; viz., Ipseal, 
Social, and Intellectual. By the connecting and 
concentrating nature of the organ of Consciousness, 
these three classes of organs act in harmony, and pre- 
serve their unity ; I therefore call this the Triune 
system, or Three-one system, to distinguish it from 
the system of Spurzheim, which all other phrenolo- 
gians follow. 

10. The lowest range of Ipseals, and the two low- 
est Socials, have this peculiarity, that they receive 
stimuli from the body, directly through the internal- 
corporeal senses, while all the other and higher Im- 
pulsives receive all their stimuli indirectly through 
Consciousness. 

The perceptives receive stimuli directly through 
the external senses, but the reflectives receive all their 
stimuli indirectly through Consciousness. 

11. The Ipseal impulsives are subdivided into 
five ranges, which correspond with different classes 
of animals ; this subdivision is not very important, 
nor very exact, but it is convenient and useful ; and, 
to a naturalist, must be highly interesting. 



ETHEREAN SYSTEM OF PHRENOLOGY. 135 

12. The Socials are subdivided into the organs 
that establish society — the organs that govern socie- 
ty — and the organs that conform to society. This 
subdivision is extremely useful and important in its 
bearing upon the experiments and phenomena of 
Etheropathy. 



SECTION X. 

ETHEROPATHY. 

The spontaneous phenomena and the experiments 
in Mesmerism, Electro-Biology, Electro-Psychology, 
and Etheropathy, including all those performed by 
Drs. Elliotson, Buchanan, and others, may all be 
explained by the application of the following prin- 
ciples : — 

1. Imperfect insulation of the subject, exposing him to 
abnormal induction, both spontaneous and artificial. 

2. Will of operator producing induction. 

3. Credencive induction, or self-induction. 

4. Sympathy produced by induction. 

5. Clairvoyance, or un-insulated and unrestricted per- 
ception, produced by induction. 

6. Deranged function produced by abnormal induc- 
tion ; this principle, combined with the principles 
above mentioned of will, sympathy, credence, and 
clairvoyance, account for all the phenomena, and 
explain all the experiments. 

1. Imperfect insulation, exposing the subject to 
induction. The terms insulation and induction are 
borrowed from the science of Electricity. The word 
insulation is used in this work to signify the peculiar 
structure or condition of the organs of man and ani- 
mals, which is designed to protect them from the 
influence of surrounding and external currents of 



ETHEROPATHY. 137 

* 

Etheriura. This principle of insulation is absolutely- 
necessary to protect the organs from the undue influ- 
ence of abnormal currents, by which we are continu- 
ally surrounded. (See Cuvier's Lectures on Physi- 
ology.) The numberless nerves are continually con- 
veying impressions in all directions throughout the 
whole constitution. Sometimes we find different 
functions performed by nerves which are so near to 
each other that no anatomical skill can point out the 
precise line of separation ; and yet it can be proved, by 
the most decisive experiments, that one of the nerves 
conveys a motion of Etherium in one direction, while 
another conveys motion in the opposite direction, and 
notwithstanding their contiguity, there is no inter- 
ference. 

Just as two contiguous railroad tracks admit of the 
passage of cars in opposite directions without jostling 
or collision, so do these nerves convey the motions 
of Etherium in opposite directions. 

In common electric experiments, the wires can be 
made to convey electricity in opposite directions, even 
though the wires are in contact, provided they are 
coated with glass, resin, varnish, or shellac ; but if the 
insulating varnish is removed, the currents interfere 
with each other, and the weaker currents become 
neutralized or modified by the induction of the more 
powerful currents. 

Induction is a term which signifies the communica- 
tion of motion from one body to another, or from one 
organ to another ; thus, when a current of electricity is 
12* 



138 PHILOSOPHY OF MESMERISM. 

> 

communicated from a body which possesses it, to one 
which does not, the motion or current in the latter is 
said to be induced or inducted, and the process is 
called induction. 

If a large magnet, or a galvanic battery, is brought 
near a small manner's compass, the compass needle is 
immediately affected by induction ; that is, the cur- 
rent of electricity is communicated from the large 
magnet to the needle. 

Thus we have seen that the object of insulation is 
to prevent induction ; and what we do in an imper- 
fect manner by human skill in a galvanic apparatus, 
nature does with wonderful perfection in organized 

bodies. 

The Susceptibility of the subject depends upon 
two conditions; first, the weakness of the forces of 
Etherium evolved in the capillaries ; second, the im- 
perfection or weakness of the insulation. 

Some organs are susceptible, while others are not : 
the reason is, that some organs are more perfectly 
insulated, or else they evolve more powerful motion of 
Etherium. Some organs are susceptible to one opera- 
tor, but not to another. There seems to be a natural 
tendency of the organs of the operator to induct the 
corresponding organs of the subject — Combativeness 
in operator to induce its own current in Combative- 
ness of the subject; Sanativeness of operator to induct 
Sanativennss of the subject ; and so of all the othei 
organs, both of mind and body : this kind of inductior 
is denominated sympathy, or same condition. 



ETHEROPATHY. 139 

If, therefore, Sanativeness is large in the subject, 
.nd small in the operator, it would be difficult for that 
iperator to induct that organ, though he might suc- 
eed in inducting many others in the same subject : 
nother operator may, if his Sanativeness be large, suc- 
eed in affecting the Sanativeness of this same subject. 

The subject may be inducted by his own organs ; 
lat is, one organ may induct all the others, and pro- 
uce paralysis or monomania. Again, the subject 
lay be inducted by external inanimate objects, as in 
le cases of spontaneous somnambulism, such as that 
f Jane C. Rider. 

I have long since given up all pretensions to skill 
i determining, by the appearance of a person, whether 
: not he is susceptible, since I am satisfied that it 
spends upon two or more causes, one of which is 
mcealed from the senses. 

The susceptibility of the subject is greatly in- 
reased by his passiveness, and the consent and sub- 
: ission of his mind, while the powers of the operator 
ie in their most active condition. It is also increased 
i/ the absence of all exciting stimuli, such as noise, 
I anxiety, or hunger, or pain. All these facts go to 
(tablish the opinion that susceptibility is, in some 
ogree, related to the weakness with which the cur- 
ints are evolved from the organs of the subject. 

2. Will of operator producing induction. By the 
Irm will, I mean the effort which we are conscious 
I making to accomplish an end : for instance, when 
Idetermine to raise my arm, I immediately make 
1 effort, which is called willing, and instantly my 



J40 PHILOSOPHY OF MESMERISM. 

arm rises. In this case, the nerves of the arm were 
inducted by the brain. Now, when a person sits before 
me with his eyes closed, and I will his arm to rise, I 
make the same effort that I did when I raised my own 
arm ; and if his arm actually rises at my will, I con- 
ceive that the effect was produced in the same way 
in both cases ; that is, by the induction of a current 
of Etherium from my brain to the nerves connected 
with the arm, causing the arm to perform its function. 

If I will the arm to feel sore, as if burnt, and the 
subject instantly moves his arm, and complains of its 
being hurt, the principle is the same ; I induct the 
requisite nerves of sensation by my will, so that a: 
force passes to Sanativeness from the arm, and pro- 
duces a painful state of Consciousness. Why cannot 
I cause a sensation in the subject as well as a motion r i 
In both cases, there is merely a force of Etheriuir 
from the brain of the operator ; but in one case the | 
current moves down to the arm of the subject, in th( | 
other it moves up to the brain; of course, in on<' 
case it produces motion, in the other sensation. 

There has been much discussion among metaphy 
sicians concerning Identity and Consciousness. Th 
question is often asked, What phreno-organ is it tha 
says "I" ? and what is it that says " I am " ? am'' 
what says-" / will " ? What is will ? 

I answer these questions, simply and plainly, thus 
— The notions of / and i" am are the result of th 
operation of the reflective organs. Many anima 
never have such an idea, i" am, and i" was, and 
shall be, are notions which are related inseparably 1 : 



ETHEROPATHY. 141 

ich other, and to the comparing and connecting 
ower. Many beings are conscious that never have 
;ason enough to raise the idea of 7" am. An infant 

conscious, but does not think of I am, or / was ; and 

is not until they learn to compare themselves with 
;her beings, that they distinguish I from other 
!;ings in their reasoning. Doubtless the first efforts 
r the infant mind in reasoning, teaches them the 
otion of I and I am, and a little more of the same 
ind of reasoning teaches them the notion of/ was 
lid I shall be. 

Identity is an idea that I am the same person that 
Iwas, and this is certainly a notion which can only 
lise upon Comparison and connection, or Causality. 

I icill is an expression which is used in two senses : 
[.e signifies / desire, and the other / am determined. 

I desire is a notion excited in Consciousness by any 
stive phreno-organ, when stimulated by some object. 

i" am determined is a notion produced in Conscious- 
tss, principally by Combativeness, Firmness, Imper- 
sveness and Hopefulness, under circumstances of 
Bposition and difficulty. 

The idea of / can is generally produced by Hope 
jd reflection ; the idea of / myself am superior, 
I >m Imperativeness and reflection ; the idea of I 
he, from Adhesiveness, Comparison, and Causality ; 
t.j idea of / hate, from Destructiveness and reflec- 
f:,n. In short, it is reflection that says /, and im- 
plse says will. In operating, when we will that 
1 1 subject shall be in a certain state, that which 



142 PHILOSOPHY OF MESMERISM. 

wills is Imperativeness, Firmness, and Hopefulness, 
and any other impulses may add their influence, if 
they are interested in the result. When one impulse 
desires one thing, and another the contrary, the will 
is the predominant impulse. 

3. Credencive Induction. 
While engaged in performing various experiments., 
I made a very important discovery, which I have 
never before communicated to the public in writing; 
though I have frequently mentioned it privately tc I 
my friends, and publicly in my lectures. It is this: 
that when a subject is but slightly affected, and wher 
any of the operators in Mesmerism, or Neurology, || 
Pathetism, would send him away as unprofitable,— 
merely by the application of a very simple stimulus 
which every one has always at hand, the subject maj 
be brought perfectly under your control. Do yoi 
ask me what this simple and powerful stimulus is ? 
answer, that it is an assertion. 

Assert to the subject, in a decided tone, for instance 
« You cannot open your eyes," and if his eyes wer 
shut when you made the assertion, he cannot ope 
them afterwards until you again say, " Now you ca 
open them," or something to that effect. Again, sa 
to the subject, " Put your hands together, and yo 
cannot separate them." If, now, he puts his haue 
together, he will try in vain to separate them unt 
you reverse your assertion. Say, " The floor is hot. 
and instantly to him it seems hot. Assert tha 






ETHEROPATHY. 143 

" Yonder is a lion," and he immediately believes it and 
sees it ; or tell him that he is himself a lion, and he 
instantly assumes the character, and begins to roar 
and show his teeth and claws^ 

It has long been known that very susceptible sub- 
jects may be deluded and willed into almost any state 
)f mind ; but it has not before been known that it 
•equires less susceptibility to perform these experi- 
nents than any other. It has not been known that it 
s on this principle that most of the successful experi- 
ments in Neurology, Pathetism, and Hypnotism are 
•erformed * The gentlemen who have conducted 
hese experiments were evidently ignorant of the real 
:gent that produced the phenomena. 

It is a fact, capable of being easily demonstrated, 
lat nearly all subjects can be made to believe any 
fling, or to assume any character, or to conform to 
le wishes, expressed or implied, of the operator ; and 
iiis can be done when they are affected in the very 
:ast degree, while they are wide awake, and appear 
) know what they are about. They cannot resist an 
ssertion. Put your words in the form of an inquiry, 
id they are powerless ; for instance, ask the subject, 
Can you raise your hand?" and he will raise it j 
1 assert, " You cannot raise your hand," and he 
knot do it. The same is true of any other asser- 
lon, as, « You cannot speak," "You cannot speak 
ithout lisping," " You cannot speak without stutter- 

* Also in Electro-Biology and Electro-Psychology. 



144 PHILOSOPHY OF MESMERISM. 

in * » « You cannot stop," << You cannot rise," « Your 
finder is wounded and bleeding," « Your hair is wool, 
« Your hands are iron," or « fish " or « fire," « You are 
a child " or " an old man." Any of these assertions 
produce an instantaneous effect. 

Let the subject suppose that you are going to excite 
the organs of his brain- let him believe that you 
expect' when you touch a certain part of his head, 
that he will be affected in a particular way, and he 
will generally use all his ingenuity to learn your 
wishes, and make his utmost endeavors to oblige you 
and accomplish your expectations. This is a fact 
which is undeniable, though it has not hitherto been 



explained. 

Say to the subject, "I am going to excite your 
Combativeness, and you will be very angry. No| 
touch his Combativeness, and he will be angry; 
touch his Tune, and, if he knows what organ you 
intended to touch, he will begin to make music If 
he even suspects what you wish, he will oftentime. 
act accordingly. But if he has no idea what yoi 
expect, he will do nothing. If the subject does no 
know the location of any organ, and you say nothm 
and give him no clew to your designs, you can* 
excite his organs by merely touching them. It yo 

succeed in exciting his organs when he is ignoran 

of your intention, it is done by Will, by Sympathy 

or by Clairvoyance. 

In order to explain these experiments, we must fin 

understand the nature of the organ of Credencivenes 



ETHEROPATHY. 145 

the impulsives to act upon testimony or assertion. It 
is a conforming social impulse, and its natural 
stimulus is an assertion. 

1. It is an Impulse, and operates like every other 
impulse. We must, in order to understand Cre- 
denciveness, therefore, acquire a clear notion of the 
manner in which an impulsive operates. It produces 
a tendency to act in a peculiar manner. It sends an 
Etherean force through the motor nerves to the 
muscles, and either originates a motion or modifies a 
motion which other impulsives originate. It antag- 
onizes other impulsives which are opposed to it, and 
neutralizes them or combines with them. 

When greatly excited by any extraordinary stimu- 
lus, it governs the individual, and produces such 
uncontrollable tendencies to gratify itself, as to con- 
stitute a peculiar species of monomania. This is a 
general definition and description of an impulse such 
as Credenciveness is. 

It produces a state of Consciousness peculiar to 
itself ; and when predominant, it causes other impul- 
sives and the intellectual faculties to conform to it, 
and act as its auxiliaries. 

2. It is a social impulse, and every social im- 
pulse gives a tendency to act with reference to 
others, and for the benefit directly or indirectly ot 
others. Social beings are the objects from which its 
stimulus proceeds. 

3. It is a conforming social propensity. The 
whole group to which it belongs have this peculiar 



146 PHILOSOPHY OF MESMERISM. 

character, that they all tend to conform to the wishes, 
feelings, actions, commands, and assertions of others. 

The conforming socials, when predominant in an 
individual, give him a yielding, obliging, credulous 
character, and render him highly susceptible to the 
influence of persuasion, conimand, example, or asser- 
tion. These organs include Submissiveness, the im- 
pulse to obey — Kindness, the impulse to oblige 
— Imitativeness, the impulse to sympathize and 
to imitate — and Credenciveness, the impulse to 
believe and to act upon testimony. 

4. The appropriate stimulus of Credenciveness is 
assei*tion. It is the highest organ of the social class, 
and distinguishes man from the lower animals as 
much as any other impulse, and perhaps more. — 
Were it not for this, human society would be reduced 
to an equally degraded condition with that of the 
brutes. 

The child believes and acts upon the assertion of 
his parent, instinctively, and thus avails himself of 
his experience and knowledge. Courts of justice 
are founded upon the principle of belief; they act 
altogether upon the testimony and assertions of others, 
and not from their own experience and knowledge. 
History and tradition is based upon it ; indeed, all 
literature, and all the modes in which we record or 
communicate the acts, the experience, or the thoughts 
of others, are dependent upon Credenciveness. Any 
expression of others excites it ; but an assei'tion made 
by one who is supposed to be of superior authority, 



ETHEROFATHY. 147 

power, or knowledge — this is its highest stimulus, 
and excites it to its highest degree of activity — even 
to monomania. When Credenciveness is uncommon- 
ly large, and Firmness and the Reflectives small, an 
assertion, however extraordinary, is received with 
confidence. It requires but little aid from abnormal 
induction to render some men mere machines in the 
hands of those whose assertions they believe. 

Now, we must consider that the tendency of in- 
ducting a subject, is to bring him under the influence 
of the operator ; to make him submit and sympathize, 
conform and confide in the operator. Its first and most 
powerful effect is upon the conforming socials, to 
excite them, and to exalt them to monomania. The 
conforming socials were designed to be stimulated by 
the words and examples, the actions and commands, 
of others. Their very nature is such as to cause 
their possessor to be influenced. They are peculiarly 
open and susceptible to all kinds of stimuli which 
tend to give others an influence over us ; and, of 
course, they are peculiary susceptible to the influence 
of the currents of Etherium, which proceed from the 
operator. If they are more affected by his attempts 
to influence the subject, than any other organs are, it 
is because it is their function — their nature — their 
vocation. 

Let us now consider, that when a subject is per- 
fectly inducted, the mere silently expressed will of 
the operator can influence him, and cause him to 
move or feel in any desired way. No assertion in 



118 THILOSOPHY OF MESMERISM. 

this case is necessary — no sound — no sign — no 
external muscular motion. There is nothing but the 
operation of the silent but potent will. 

On the other hand, let us consider, that when the 
subject is not inducted, but is in his ordinary and 
normal condition, the will of the operator has no 
effect unless expressed in a certain way, by voice or 
other sign, which the subject perceives by the aid of 
his senses. Here we have two opposite conditions ; 
one in which the subject is insulated from the influ- 
ence of the operator, except in a certain way which 
the Creator has prescribed ; the other a condition in 
which the insulation is entirely overcome, so that 
every motion of the operator is a cause of motion in 
the subject. 

Now, between these two extreme conditions of 
perfect induction and non-induction, there are, of 
course, many intermediate states or degrees of induc- 
tion. 

What is the first degree ? What organs (in most 
cases) first feel the effects of the inducting process ? 
I answer, the conforming socials, and especially Cre- 
denciveness ; for, if an assertion produced a certain 
degree of influence upon the mind of the subject be- 
fore the induction commenced, it produces more and 
more as you proceed. At first your assertion that he 
cannot open his eyes or raise his hand, merely ren- 
ders the movement difficult ; next, it is more diffi- 
cult ; next, it can only be done by a vigorous effort ; 
then it cannot be done at all. 



ETHEROPATHY. 149 

You can generally affect his eyes first, then his 
mouth slightly, then his hands. His hands will at 
first be so slightly affected, that when you assert that 
he cannot separate them, you must hold them to- 
gether lightly by pressing upon them ; next they will 
adhere without pressure ; and, finally, proceeding 
from one step to another, with a degree of rapidity 
very different in different subjects, we acquire control 
over every power of mind and body, so that he will 
frown, or smile, or weep, at our command or assertion 
merely. If we proceed still farther, we gradually, in 
many subjects, acquire a power of moving their or- 
gans by merely willing, and without expressing our 
will by any sign ; but, in these cases, though neither 
assertion nor sign is necessary to influence the sub- 
ject, yet an assertion, if made, is wonderfully potent. 
The influence of assertions, and the disposition to 
conform, is in proportion to the degree of induction 
of the conforming socials. It is generally supposed, 
by those who see experiments of this kind performed, 
that the operator accompanies his assertion by an 
effort of his will. This, however, is not the case. 
If the operator makes an assertion, it will have nearly 
as much effect, though he wills that it shall have no 
effect whatever.* This proves that it is the assertion 

* This fact directly controverts the commonly received opinion up- 
on this subject, and cannot well be explained except by the original 
theory of Prof. Grimes, viz., the induction of the organ of Creden- 
civeness. This also furnishes strong corroborative evidence of the 
truth of his phrenological theory. 
13* 



150 PHILOSOPHY OF MESMERISM. 

and not the will. We are so constituted, that we take 
the assertion of our fellow-beings as the true expres- 
sion of their will, and we sometimes believe them in 
spite of all our efforts to resist the belief. 

In order to understand these experiments, another 
peculiarity of the mind must be taken into account, 
with which keepers of the insane are familiar ; and 
that is, that the nature of delusion is such that the 
patient or subject is positive that he is not deluded. 
To him it seems like reality and truth ; his Conscious- 
ness does not inform him that one of his propensities 
has obtained a mastery over the rest, and is mislead- 
ing him. It is common to see insane persons believ- 
ing themselves to be animals, plants, or glass vessels ; 
and the most positive and palpable proof of their error 
has no convincing effect upon their minds. Indeed, 
we see many persons, who are generally supposed to 
be sane, who, being possessed with a favorite idea, 
seem incapable of appreciating the most conclusive 
arguments which show its erroneousness. In these 
cases I presume that there is a slight degree of mono- 
mania. 

We also find many insane persons who are rational 
on every subject but one, and the instant that is men- 
tioned they betray the highest degree of monomania. 

The antagonism of the organs must also be under- 
stood, in order to explain the hesitation, doubt, and 
wavering, which subjects often exhibit when but 
slightly affected. It is common for them to deny 
that they believe the assertion of the operator, and 



ETHEROPATHY. 151 

yet they will act as if they do believe it. For in- 
stance, say to the subject, " That piece of silver is 
red hot, and will burn you if you touch it." He will 
perhaps answer that he does not believe it, and will 
advance towards it, and put forth his hand to touch 
it ; but the very way in which he moves, shows that 
he suspects, at least, that it may be true. He first 
holds his fingers very near, then cautiously touches 
it, and perhaps expresses his surprise that it is actual- 
ly hot. Sometimes, though rarely, he will say, " I 
know it is not so, though it seems so." Ask him how 
he knows that it is not really so, and he will answer, 
that former experience, and the testimony of all 
around, that he is deluded by the inductive operation, 
make him think that it must be so, though his senses 
assure him that they are all mistaken. This contra- 
diction arises, in a great measure, from the opposing 
effects of the Ipseals and the governing socials, espe- 
cially Imperativeness and Firmness. They are the 
natural antagonists of the conforming socials ; they 
give a tendency to act independently of the influence 
of others ; and it is from them that the suggestions 
arise in opposition to the assertions of the operator, 
when those assertions contradict our own experience. 

If the process of induction did not operate as a 
stimulus to the conforming socials in particular, if 
it stimulated the governing equally with the conform- 
ing socials, the experiments which depend upon the 
influence of assertion could not be performed at all. 

Strange as it may seem, however, it is a fact, that a 



152 PHILOSOPHY OF MESMERISM. 

person of intelligence and education, with whom I 
am acquainted, although I have explained to him the 
nature of the influence which I have obtained over 
him — although he knows as well as I do that it is 
his own Credenciveness that paralyzes his muscles, 
yet when I assert that he cannot open his eyes, he 
instantly loses all control over them.* 

Such is the nature of Credenciveness, that it responds 
to its appropriate stimulus involuntarily and irresisti- 
bly. In this respect it is like Sanativeness or Pneu- 
mativeness, or any other impulsive. When Sana- 
tiveness receives its appropriate stimulus, it instantly 
acts, and with uncontrollable power. For instance, 
when we are wounded or burned, we cannot help feel- 
ing pain, for Sanativeness is instantly roused, and pro- 
duces pain, and a kind of action calculated to relieve 
the pain. This affection of Sanativeness is irresistible 
and involuntary ; precisely so it is with Credencive- 
ness when excited by an assertion. 

But there is another and more complicated process 
to be explained. When the operator asserts that a 
piece of silver will burn the subject's finger if he 
touches it, the assertion, being the natural stimulus of 
Credenciveness, of course, excites it ; the subject 
touches the piece of silver, and instantly feels pain. 
Now, pain is a state of Consciousness produced by 
Sanativeness, and not by Credenciveness ; and an 



* There are numbers of persons belonging to the classes Prof. G 
has taught in this city, to whom this remark will apply. — Ed. 



ETHEROPATHY. 153 

assertion is not the appropriate stimulus of Sanative- 
ness. The question is, What roused Sanativeness ? 
If the assertion did not excite it, what did ? I answer, 
that the assertion excited Credenciveness : and Cre- 
denciveness, through Consciousness, excited Sanative- 
ness ; according to the principle which I have ex- 
plained in the article upon the inter-phreno senses. 
It must, however, be constantly borne in mind, that 
the brain of the etherized or inducted subject is in a 
condition which renders it liable to be affected in an 
extreme and morbid degree. The principle that one 
highly stimulated organ may etherize or induct the 
rest of the brain, or that it may at least act as auxil- 
iary to the operator, is of very great importance in 
explaining the fact that a subject can be put to sleep 
without the will of the operator. 

I say, for instance, to a subject, " Sit down, close 
your eyes, and let me put you to sleep." He sits 
down, and I put my hand upon him, or stand and 
look at him, or pretend to look at him, and pretend 
to be willing him to sleep ; though, in fact, I am 
thinking all the time of something else ; perhaps I am 
actually willing that he shall not go to sleep ; yet he 
does go to sleep just as usual. Now, in this case his 
own Credenciveness was the principal operator, and 
inducted all the other organs — neutralized some and 
made others auxiliaries. Again. I say to the sub- 
ject, "To-morrow at one o'clock you will go to 
sleep." When the time arrives, he actually goes to 
sleep, unless he forgets my assertion. \ have known 



154 PHILOSOPHY OF MESMERISM. 

them to forget, and, in that case, not be affected at all 
when the time arrived. Does not this prove that the 
power that affects them is within themselves ? 

Credenciveness may be excited to a peculiar and 
morbid action by the process of the operator, or by 
disease ; but, when thus excited, it produces the 
phenomena without any other aid from external in- 
fluences. This explanation of the nature of Cre- 
denciveness, is a key to most of the wonderful experi- 
ments and discoveries of Buchanan and Sunderland ; 
of Braid, Hall, and Elliotson. It explains, also, the 
apparent contradictions and absurdities which embar- 
rassed the celebrated French committee of which Dr. 
Franklin was a member.* 

4. Sympathy produced by Induction. 

When the inductive process has been completely 
successful — when many of the organs of the opera- 
tor have communicated their motions to the corre- 
sponding organs of the subject, and have established 
cuch a connection that a movement of the operator is 
immediately followed by a similar movement of the 
subject, and a feeling of the operator's mind is fol- 
lowed by a similar feeling in the mind of the subject 

* And the same explanation applies to the newly-invented doc- 
trines of Electro-Biology and Electro-Psychology. Their advocates 
claim for them the merit of novelty, but the novelty consists only 
in name. The reader will see that Prof. G. has anticipated these 
"ologies " by some years, and that the true explanation of all this 
class of phenomena is -r-Credencive Induction. — Ed. 






ETHEROPATHY. 155 

— this is sympathy; and by the word sympathy I 
mean a condition of the subject induced by the oper- 
ator in consequence of a connection and communi- 
cation between them ; — I mean a condition which is 
the effect of a similar condition of the operator. The 
condition of the operator is the cause, and the condi- 
tion of the subject is the effect. The currents of 
force from the organs of the operator to the organs of 
the subject are the means by which the effect is pro- 
duced. The insulation of the organs of the subject 
was an obstacle to the currents of the operator ; the 
process of etherean induction removed or overcame 
the obstacle ; the etherean force of the operator, after 
having first moved the organs of the operator himself, 
proceeded to the corresponding organs of the subject, 
and moved them in a similar manner, though in a 
slighter degree. This is sympathy in a strictly philo- 
sophical sense. Sometimes it is so perfect that the 
very same ideas, thoughts, images, colors, forms, and 
sounds, which occupy the mind of the operator, are 
made to occupy the mind of the subject by sympathy. 
The operator can put another person into commu- 
nication with the subject, and then the subject will 
sympathize with him also in the same manner, and 
upon the same principle. The only difficulty is in 
first overcoming the insulation. When this is done, 
any person who is put into communication, may be- 
come the cause or object of the subject's sympathy. 
The subject may read his thoughts and feelings by 
sympathy. 



156 PHILOSOPHY OF MESMERISM. 

In my "New System of Phrenology," I pointed 
out the fact, for the first time, that normal sympathy 
depends upon the organ of Imitativeness ; that being 
a conforming social propensity, it gives a tendency to 
do as others do, and feel as others feel ; and that, by 
giving a disposition to observe and think upon what 
others do, in order to imitate them and sympathize 
with them, it becomes an essential element in the 
faculty of learning human nature. On page 292, I 
stated that this organ contributes to give elevation to 
the forehead, and added. "This explains why authors, 
and painters ', and orators, who have been most felici- 
tous in their descriptions of human nature, have high 
foreheads." 

Now, it may seem almost incredible to the candid 
and honest reader, yet it is but too true, that after I 
and my pupils had publicly taught this doctrine for 
years, and published it in thousands of volumes all 
over the country, an individual had the effrontery to 
pretend that he had discovered the organ of Human 
Nature in the front part of Imitativeness. The truth 
is, every organ of man is an organ of human nature, 
and must be possessed by self in order to be under- 
stood in others ; but the social organs all give a ten- 
dency to learn the minds of others. The conform- 
ing socials, and particularly Imitativeness, give this 
tendency more than any others : it is in this sense 
only that there is any organ in man relating to a 
knowledge of human nature. 



etheropathy. 157 

Imitativeness. 

It should be mentioned that subjects are apt to be 
seized with a most ludicrous disposition to imitate 
every one whom they see, or with whom they are in 
communication. I do not now refer to the sympathy 
which I have been describing ; but they imitate just 
as they do in the normal state, by looking at a thing, 
or feeling its motions, and then repeating or imitating. 
It would seem that all the conforming socials are ex- 
cited by induction, and their activity explains many 
curious phenomena. It accounts most satisfactorily 
for their disposition to conform to the wishes of the 
operator, and to endeavor to make all his plans and 
experiments succeed ; so that it almost always seems 
as if there is collusion between the operator and the 
subject, while, in fact, they are both perfectly honest 
and innocent in their intentions. The subject de- 
ceives by endeavoring to gratify what he believes to 
be the wishes of the operator. 

Credencive.ness, or Marvellousness. 

" This is the propensity to act upon the testimony 
of others, — to give credence to the assertions, and 
conform to the opinions, of those with whom we as- 
sociate, and whom we reverence. It is intimately 
related to Submissiveness ; and usually acts in combi- 
nation with it. The convolution of the brain which 
constitutes this organ, originates at Submissiveness, 
forms a kind of elbow against Hopefulness, and runs 
14 



158 PHILOSOPHY OF MESMERISM. 

forward to Causality. This arrangement is not with- 
out an important and obvious purpose. Although it is 
true that every organ in the brain is in some degree 
related to every other organ, yet there is a more inti- 
mate relation between some than others ; and those 
which associate most in action will be found to be 
associated and arranged together in the brain. These 
remarks apply with peculiar force to Submissiveness, 
Credenciveness, and Hopefulness. We give most cre- 
dence to those whom most we reverence, and our 
hopes are greatly modified by our belief, while both 
hope and faith are very dependent upon Causality. 

I consider this impulsive as designed, like all the 
others, to produce actions, or to modify actions which 
other impulsives originate. Marvellousness and won- 
der are feelings, which, under some circumstances, 
precede the actions, just as pity precedes the actions 
produced by kindness. In order to determine the 
kind of actions which Credenciveness produces, we 
must consider the relation which it bears to Submis- 
siveness, and to the other impulsives ; and endeavor 
to ascertain its utility in promoting the harmonious 
operations of society. It is my opinion, that belief, 
in testimony of all kinds, depends upon this impul- 
sive. Faith, belief, conviction, are its ordinary affec- 
tions, when acting, in combination with the intellect, 
upon a subject that can be understood. Wonder and 
Marvellousness are caused by its operation when the 
subject is extraordinary, and not fully understood. 
Combined with Submissiveness, it disposes to faith 






ETHEROPATHY. 159 

in the testimony of others, on account of our respect 
for their characters. This principle is recognized in 
all courts, that the more exalted and honorable the 
character of the witness, the more credit is due to 
his testimony. The organ is much larger in children 
than adults, and enables them to rely with perfect 
confidence in the statements of their parents. Such 
is the constitution of their minds, that they believe 
the most extraordinary thing upon the bare assertion 
of their parents or guardians. And this is necessary 
in order to govern and guide them, in cases where 
they have no experience of their own. 

When explaining Hopefulness, the highest of the 
Ipseals, I stated that it is related to futurity through 
the medium of Causality. The same is true of Cre- 
denciveness. That which is present, and subject to 
the test of the senses and lower Perceptives, cannot 
be a subject of belief, — it is positive knowledge. 

But when any thing is absent, or contingent, or to 
come, it is then a legitimate subject for the exercise 
of this impulsive. It is more dependent upon 
Causality than any of the other Socials ; and is 
much more directly related to it. In the brain, the 
convolution of Credenciveness seems to go forward 
on purpose to join Causality. Indeed, the Reflec- 
tives can hardly be said to guide the Socials, except 
through the medium of this important impulsive. 
Firmness, Submissiveness, and Conscientiousness are 
greatly affected by a change in belief. 

Every proposition, the truth of which we cannot 



160 PHILOSOPHY OF MESMERISM. 

test by the evidence of our own senses, if it is prob- 
able, or even possible, is calculated to excite and 
gratify Credencivenes. But its most natural stimu- 
lus is the testimony of intelligent beings. I consider 
i't as specially designed to make us act upon the tes- 
timony of others, and particularly of our superiors, 
in cases where we cannot have the evidence of our 
senses. Inpressions enter through the senses to the 
Perceptives, and are analyzed, classed, and connected 
by the Reflectives. Causality performs the last and 
highest process of intellect ; and if the proposition is 
not perfectly self-evident, it becomes a matter of be- 
lief or of scepticism ; that is, it becomes an appropri- 
ate stimulus for Credenciveness. This propensity is, 
of course, modified in its action according to the na- 
ture of the subject, the amount of evidence, the pro- 
portion of Credenciveness to intellect, and the effect 
which it is to have upon our interests, or our hopes. 
Whether an individual will be sceptical or credulous, 
depends upon the proportion which his intellect bears 
to Credenciveness and Submissiveness. Those who 
have very high but shallow foreheads, are apt to be 
foolishly credulous, and those who have low and 
prominent foreheads are inclined to scepticism. 
They wish to investigate much and believe but 
little. There is a third class who have foreheads 
wide, high, and prominent : they love to believe 
when they can, but they cannot without proper 
investigation. They examine thoroughly, and be- 
lieve sincerelyj many controverted doctrines ; they 



ETHEROPATHY. 161 

seem to take pleasure in revolving in their minds 
doubtful subjects, even if they cannot quite believe 
them. If it- is something which challenges belief, 
if it has probability or even possibility in its favor, it 
is a proper subject to stimulate and delight this im- 
pulse, and produce the feeling of marvellousness. 
This enables us to understand the character of novel- 
ists and romancers, and dramatic authors, such as 
Scott, "Voltaire, Shakspeare, and Tasso, who all had 
very high foreheads, particularly in the region of this 
organ and Imitativeness. Those who have been re- 
markable for faith upon religious subjects, have the 
same development, combined with Submissiveness. 
Such are Bunyan, Baxter, Swedenborg, Irving, Wes- 
ley, and hundreds with whom I am acquainted. 

I consider this as one of the most important ele- 
ments of a love of knowledge. The ability or the 
talent of knowing depends upon the intellect ; but 
the desire, the love, the proneness to learn, depends 
upon the impulsives. Each impulsive produces a 
desire to know that which will be gratifying to itself. 
The highest gratification of Credenciveness consists 
in knowing what people have said or written. It is 
easy, therefore, to understand why those who have 
it large should be very fond of reading or hearing the 
extraordinary assertions of others, and of inquiring 
into their truth. If the intellect is large, they will 
be commonly successful in their inquiries ; but if it 
is small, they may be induced to give credence to the 
most absurd statements. It is this impulsive that 
14* 



162 PHILOSOPHY OF MESMERISM. 

makes us love to hear or read extraordinary things, 
even if we do not believe them. It seems as if some 
love to stretch their faith to its utmost, just to give it 
exercise ; the more marvellous the story, the better it 
suits them ; and if Submissiveness is large, and the 
statement is made upon high authority, it becomes 
perfectly charming. This organ is larger in youth 
than adults, in women than men. It accounts for 
the love of the marvellous manifested by children ; 
for the pernicious novel-reading habits of girls ; and 
for the ease with which impostors of all descriptions 
succeed with the generality of females. I have no- 
ticed that those women, who in youth read the most 
novels, and the least science, in maturer years are the 
most prone to superstition and fanaticism. They are 
much greater sticklers for matters of mere faith and 
form, than for moral and Christian practice. 

The exposition which I have made of this impul- 
sive, shows that it is one of very great importance in 
society. It is the grand lever, by means of which 
the few can govern the many, more despotically than 
by any other. It is for this reason that the union of 
church and state is a desirable object with all despots, 
and adds immensely to their power. 

This is plainly, then, a conforming Social propen- 
sity ; since it is the means by which children and all 
ignorant persons are guided. Nothing renders a man 
more ungovernable, or unamiable, than a disposition 
to doubt every thing he hears ; and to rely entirely 
upon his own judgment and observation, instead of 
giving due weight to the testimony of others. 



ETHEROPATHY. 163 

In regard to the lower animals, it is more difficult 

to show that they possess Credenciveness, than any 

}f the other Socials. It is certain that they have it 

! in a less degree than any of the others, which alone 

is sufficient to prove its exalted nature. 

It is worthy of remark, that Hopefulness, the high- 
est Ipseal ; Credenciveness, the highest Social ; and 
Causality, the highest Intellectual, are connected to- 
gether at the top of the brain ; and it is curious to 
study the relation in which these three important 
powers stand to each other, and to the Perceptives. 
The Lower and Middle Perceptives are related to that 
which is perceptible, present, and certain ; the Re- 
flectives, to that which is certain, but which is not 
present to the senses, and which is known only by 
deduction ; Credenciveness to that which is proba- 
ble ; and Hopefulness, to that which is possible. We 
may hope for that which we do not believe ; we 
may believe what we cannot prove by reasoning ; and 
we may prove by reasoning what we cannot test by 
the senses and Perceptives. 

The region of perception is at the base of the 
brain ; of reflection, a little higher ; (see phrenolo- 
gical bust ;) of credence, in the upper part of the fore- 
head ; and hope, a little farther back. In a well bal- 
anced mind, these will bear a just proportion to each 
other ; and in making an examination, it is of the 
very highest importance that the relative development 
of the lower and upper parts of the forehead should 
be compared with each other, since they have an im- 



164 



PHILOSOPHY OF MESMERISM. 



. 



portant mutual influence. Those who have excelle 
in practical science, have the lower predominant; 
and those who have excelled in fiction, the upper ; 
while those who have avoided both extremes are 
balanced. 



SECTION XL 

ETHEROPATHY — CONTINUED. 

I 5. Clairvoyance, or uninsulated perception, pro- 
duced by the process of induction overcoming insulation. 

When the subject, without the aid of his senses, by 
;is connection with the operator, perceives the same 
lings which are perceived by the operator, it is per- 
eption by sympathy ; but when the subject, without 
le aid of his senses, perceives that which is not per- 
eived by the operator, it is Clairvoyance. 

The difference in principle between sympathy and 
ilairvoyance is very slight. The only difference is 
i the objects from which the forces of Etherium are 
volved. When the organ of Consciousness and its 
ependent organs, in the operator, are the generating 
oints, from which proceeds that force which influ- 
:ices the organ of Consciousness, and other organs of 
le subject, the result is sympathy ; but when the dis- 
irbing force proceeds from any other point, through 
le abnormal avenues to the subject's organ of Con- 
uousness, it is Clairvoyance. A little reflection 
pon the principles now under discussion will enable 
3 to perceive that the same cause which produces 
/rnpathy in the mind, produces also the muscular 
lovements which we call imitation. Sympathy is a 
:petition in the mind of the subject of the ideas of 



166 PHILOSOPHY OF MESMERISM. 

the operator ; imitation is a repetition in the muscles 
of the subject of the movements of the operator. 
The term Clairvoyance is from two French words, 
and strictly signifies clear-seeing: although some 
word which is more precisely significant of non-insu- 
lated perception would be preferred, yet as there is 
no such word, I shall adopt this, which has the ad- 
vantage of being in common use ; and in our lan- 
guage it has no other meaning. 

In order to understand Clairvoyance, we must con- 
sider 

1st. The emanations of force peculiar to the ob- 
jects perceived. 

2d. The insulation and induction of the brain. 
3d. The modus operandi of Consciousness. 
1st. Emanation of Motion from the Objects per- 
ceived. — We never perceive any thing unless when 
there is an emanation of ethereal motion from the 
object perceived. When ordinarily we see a thing, 
there is always an emanation (reflection) of light from 
it to the eye. When we hear any thing, there is an 
emanation of aerial vibrations from the object hearc 
to the ear. When we smell any thing, there is ar 
emanation of odorous particles from the odorous body- 
When we taste any thing, there is an emanation fron 
the substance tasted, caused by the chemical actioi 
of the saliva upon the substance. When we perceivt 
any thing by touch, there is a motion emanating fron 
the substance touched, and passing to the brain. Whei 
we feel pain, there is an emanation from the painfu 



ETHEROPATHY. 167 

and injured part to the nerve which is connected with 
it, passing along the nerve to the organ of Sanative- 
ness, from the organ of Sanativeness to Consciousness, 
producing there the feeling or consciousness of pain. 

The same reasoning applies to hunger ; it is pro- 
duced by an emanation from the stomach to Alimen- 
iiveness, and from Alimentiveness to Consciousness. 
Suffocation is produced by an emanation from the 
ungs to Pneumativeness, and from this organ to Con- 
sciousness. 

In Clairvoyance, the same principle is in operation. 
There is an emanation from the object perceived to 
he central organ of Consciousness in the subject. 
There cannot possibly be any perception of any kind, 
mless there is such emanation. 

2d. The Insulation and Induction of the Brain. — 
This I have already explained as far as it relates to 
he communication of thought and motion from the 
perator to the subject — as far as relates, in truth, to 
ne branch of Clairvoyance, viz., Sympathetic Clair- 
voyance. The same insulating contrivance which pre- 
ents the motions of different persons, and different 
rgans of the same person, from interfering with each 
ther — the very same contrivance has been instituted 
hr the all-wise Creator to restrict and limit our per- 
eptions. When we consider that motions transmit- 
?d from the circumference of the brain to the centre 
roduce different states of Consciousness ; when we 
iso consider that every surrounding object in nature 
continually receiving and evolving motions ; we, of 



t 

al 

LS. 



1G8 PHILOSOPHY OF MESMERISM. 

course, must acknowledge that some contrivance is 
necessary to prevent the brain from being continually- 
agitated, and our Consciousness from being continu- 
ally excited and confused by the innumerable motions 
of Etherium which are constantly evolved from th 
infinite number of objects around us. This contri 
vanceis Insulation — a peculiarity of the structure of 
organized bodies, which prevents nearly all external 
influences from interfering with their operations, 
while it admits external influences which are useful 
to them. In what the insulation consists, we know 
not ; we are certain of the fact that by some con- 
trivance the insulation is effected; but we are, as 
yet, entirely ignorant of the mode in which it is ef- 
fected. 

The eyes are not influenced by sounds, nor the ears 
by light ; but Consciousness is indirectly affected by 
both. The reason is, that the eyes are insulated from 
all other influences except the stimulus of the light, 
and the ears are insulated from all other influences 
except the stimulus of sound. If we had no eyes, 
we should be entirely ignorant of the existence of 
light, because all our other organs are insulated from 
its influence. A blind man, who never heard of light 
until the age of thirty, would be perfectly sceptical 
concerning its existence. It would be incomprehen- 
sible to him that things could be perceived by eyes at 
such great distances, while by ears they could not be 
perceived at all. Not having any experience of his 
own on the subject, he would necessarily be depend- 



ETHEROPATHY. 169 

ent upon the testimony of those about him who pro- 
fessed to have this wonderful faculty. Very much 
the same is it with us in reference to clairvoyant sub- 
jects. We cannot see without our eyes, nor hear 
without our ears, nor feel without contact ; but the 
inducted subject can do all this ; he, with his eyes 
closed and carefully bandaged, can see, or rather can 
perceive, through walls impervious to light and sound, 
and at immense distances — can perceive, indeed, in 
a way as incomprehensible to us as the perceiving 
with eyes was to the blind man. 

Light cannot penetrate boards and stone walls, but 
magnetic force can do so ; for a magnet affects iron 
filings through such obstacles, almost as if there was 
nothing in the way ; and so also does gravitation. It 
is plain that if we could perceive through the medium 
of this magnetic force instead of light, we could see 
through boards and walls as easily as the magnet 
operates through them ; for the magnet operates in 
the dark just as well as in the light. We must con- 
clude, therefore, from the great number of facts which 
we have upon this subject, that there is a motion of 
Etherium, different from light, by means of which 
the force of gravitation is communicated ; and another 
modification of etherean motion, by means of which 
magnetism penetrates through opaque bodies. It, 
therefore, requires no stretch of the imagination to 
admit a modification of ethereal force which affects 
the brain and its organs, and produces Consciousness 
and Clairvoyance in a subject who is, by the process 
15 



170 FHILOSOFHY OF MESMERISM. 

of etherean induction, brought into communication 
with it. 

If we analyze a sunbeam, we can demonstrate that 
besides light and heat it contains another kind or 
motion of Etherium, different from light and heat, 
which produces powerful chemical effects; and yet 
we have no senses given to us by which to enable us 
to perceive by its means, though it may sometimes 
abnormally induct us, and produce clairvoyant per- 
ception. 

It seems to me, that there cannot be a doubt in the 
mind of a philosopher who examines this subject 
carefully, that there is a peculiar form or modification 
of ethereal force, which has, with some propriety, 
been denominated Animal Magnetism, and which is 
concerned in producing all the phenomena of animal 
life, and all the wonders of Etheropathy and Mesmer- 
ism. We seem forced to this conclusion as the only 
one which will account for facts which we are not 
able to controvert. 

If we take a magnet and bring it near to a piece 
of iron, and make a number of passes across the iron, 
the peculiar motions of the magnet are communicated 
to the iron, so that it becomes a magnet itself. This 
is Induction. A piece of iron cannot be placed near 
a magnet for any considerable time without becoming 
in some degree inducted, losing its own independent 
motions, and submitting to the influence of the neigh- 
boring magnet. Precisely so it is with the inducted 
subject ; the cases are as nearly parallel as the differ- 
ent natures of the two bodies will admit. 



i 



ETHEROPATHY. 171 

3d. The mode in which the organs normally 
produce Consciousness, after they are impressed by 
emanations from external objects, must be understood 
in order to enable us to understand Clairvoyance. 

They produce Consciousness precisely in the same 
way in Clairvoyance as they do in ordinary normal 
perception. The difference between Clairvoyant 
perception and common normal perception is in the 
manner in which the Phreno-organs are excited by 
the emanation ; or rather it depends upon the differ- 
ent modes by which emanations reach the Phreno- 
organs to excite them to action. In common percep- 
tion the motion of Etherium is restricted to pass in 
certain prescibed avenues, which we denominate the 
senses ; but in Clairvoyance, in consequence of the 
insulation being overcome, the emanation passes 
directly to the brain through the skull, or through the 
feet, or hands, or sides, or through any other part 
where the insulation is especially weakened. 

In common perception, the emanation is permitted 
to reach the brain only through certain limited, de- 
fined, and restricted avenues or senses ; and even 
through these passages the pure and unencumbered 
motions of Etherium do not seem to be allowed to 
pass. In the sense of taste, the motion of Etherium is 
conveyed to the external organ by a liquid which 
dissolves the substance tasted. In the sense of smell, 
the motions are conveyed by currents of air, which 
are adulterated, or mingled with atoms of the odorous 
substance perceived. In the sense of hearing, the 



172 'PHILOSOPHY OF MESMERISM. 

emanation is conveyed in pulsations or vibrations of 
air. In the sense of sight, the emanation is conveyed 
or moved by currents, pulsations, or rays of light. 

But in Clairvoyance, the brain seems to be excited 
by Etherium in a different state — by emanations 
which are ordinarily excluded by insulation — and 
which are introduced in opposition to the insulating 
guards. When this more pure emanation is fairly 
introduced, and a current of it caused to proceed from 
a distant object to the subject, it passes directly 
through the skull, or some other abnormal passages, 
and reaches the organs of Form and Color, etc., and 
excites them so as to cause them to produce a state 
of Consciousness, the same as if the subject had seen 
the distant object with his eyes. I wish the idea to 
be distinctly understood, that Consciousness and per- 
ception of every kind is, in all cases, produced by the 
Phreno-organs of the brain ; that in common percep- 
tion and in Clairvoyance, the brain operates in the 
same manner. In both cases the Phreno-organs 
must be excited, and must perform their functions, 
before perception can take place. It is a great error 
to suppose that in Clairvoyance a person can perceive 
without his brain, because he perceives without his 
senses. It is absurd to suppose that a person perceives 
color without the organ of Color, because he perceives 
without his eyes. 

In order, then, to explain Clairvoyance, it is only 
necessary to admit that the Phreno-organs of percep- 
tion may be excited through other avenues than th( 
external senses. 



ETHEROPATHY. 173 

According to this explanation, Clairvoyance is no 
more mysterious than any other phenomenon of Ether- 
opathy or Mesmerism. Many persons are willing to 
admit that sleep may be produced by the inducting 
process, but deny Clairvoyance as impossible ; but it 
will now be perceived that it requires no new principle 
to explain Clairvoyance after the etherean or mesmeric 
sleep is admitted ; for sleep, and sympathy, and Clair- 
voyance are produced in the same way, by the same 
agent and the same process applied to different objects. 

The inquiry will naturally arise, "Why did not the 
Creator endow us all with the powers of Clairvoy- 
ance ? Why should such a wonderful power be with- 
held from the most perfect and healthy men, and yet 
be occasionally bestowed upon some weak and debili- 
tated individual." To my mind, the reason is obvious. 
The Creator has placed us in a situation where a 
certain amount of knowledge is necessary to enable 
us to perform our duties, and he has bestowed upon 
us organs so contrived as to enable us to acquire this 
knowledge with ease, provided we make a proper use 
of the means which he has placed within our reach, 
and the powers which he has bestowed upon us. A 
greater amount of knowledge, instead of being a bless- 
ing, would be injurious, and it is withheld from us 
i in mercy: every animal in existence will be found to 
have the means of acquiring knowledge enough to 
harmonize with his condition, and to enable him to 
satisfy his wants. More knowledge would be an 
embarrassment. 

15* 



174 PHILOSOPHY OF MESMERISM. 

Suppose that a man could hear every movement 
which takes place not only on the earth, but in the 
most distant of the innumerable planets ; and suppose 
he could see every thing in existence ; would it not 
be a source of inconceivable annoyance ? Would it 
not render his life a burden ? I do not doubt that an 
omniscient man would be utterly miserable. It is 
enough for us, then, that we are so organized, that by 
making an industrious use of our powers, we can 
learn all that is necessary for us to know in order to 
enable us to fulfil our destiny according to the de- 
signs of the Supreme Creator. 

But still you will ask, why the power of Clairvoy- 
ance is bestowed upon some persons. I answer, that 
Clairvoyance is the result of weakness. It is in itself 
a species of disease, and, like all other diseases, it is a 
violation of the natural laws of the constitution. It 
was never intended by the Creator, so far as his in- 
tention is indicated in the organization of man, that 
such a power should be possessed by man ; for, in- 
stead of making any provision for it, (as he would, 
doubtless, have done, if he had designed it.) the 
Creator has ordained a most wonderful series of regu- 
lations to prevent it. By insulating the organs, and 
giving them limits and restrictions, he has virtually 
said to each of them, Thus far shalt thou go with pro- 
priety, and produce happiness, but no farther. Clair- 
voyance is an overleaping of the bounds to reach the 
forbidden fruit of the tree of prohibited knowledge. 
My object in making these remarks is not to prevent 



ETHEROPATHY. 175 

any one from making use of this means of acquiring 
knowledge, but to convey a clear expression of the 
view which I take of the real nature of Clairvoyance, 
and to rebut the absurd doctrine, which has lately 
been advanced, that Clairvoyance depends upon a 
peculiar organ, which was bestowed upon man for that 
very purpose. 



SECTION XII. 

ETHEROPATHY — CONTINUED. 

6. Deranged Function produced by Induction. — 
This principle, combined with the principles of Will, 
Sympathy, Credence, and Clairvoyance, accounts for 
all the phenomena, and explain all the experiments, 
whether they are known under the name of Neurolo- 
gy, Pathetism, Hypnotism, or Mesmerism ; for they 
are in reality but so many instances of peculiar de- 
rangement — of abnormal condition — of departure 
from proper and healthful operations. 

This is true of the Sympathy, Clairvoyance, and 
Credencive delusion which I have already explained ; 
and by applying these principles, we may unravel any 
case, however difficult, and reduce it to such simple 
terms that any person of common intelligence can 
understand it. 

Bearing in mind the principles which I have al- 
ready advanced, and the explanations which I have 
made, let us apply them to analyze the different phe- 
nomena which have been the subject of discussion 
and experiment by those who have most attracted 
public attention. 

The subject may be discussed under the following 
heads : — 

1. Etheropathic, or mesmeric sleep. 

2. Manifestations of uncommon strength. 



ETHEROPATHY. 177 

3. Conferring extraordinary power upon medicine, 
water-motion, and other substances. 

4. Discovering diseases, their location, cause, and 
cure. 

5. Reading the characters of persons with whom 
the subjects are in communication. 

6. Discoveries in phrenology and physiology. 

7. Communing with departed spirits. 

8. Abuses and dangers attending Etheropathic ex- 
periments. 

1. Mesmeric Sleep. — This is generally one of 
the very first effects of Etheropathic Induction. The 
subject feels a sensation similar to that experienced 
when going into ordinary sleep ; and his nodding, 
and the relaxation of his muscles, often imitate com- 
mon sleep perfectly. Now, mark the difference : a 
third person speaks, but the subject does not hear 
him. The operator speaks, and the subject hears him 
and answers, or attempts to answer, and finds his 
tongue paralyzed. A third person takes hold of the 
subject, and pinches him, burns him, pricks him, and 
tries every way to excite his attention, but the sub- 
ject remains totally unconscious of all his attempts. 
The operator gently touches him, and he shrinks 
with the strongest signs of sensitiveness. The opera- 
tor commands him to perceive when a third person 
touches him ; and now he shows Consciousness in re- 
turn to the slightest touch from the very person who 
could not rouse him before by the most cruel experi- 
ments. In order to explain this, we must recollect 



J78 PHILOSOPHY OF MESMERISM. 

that the insulation of the organs of the subject is 
overcome, so that the motions of Etherium from the 
operator's brain interfere with the motions of Etherium 
from the brain of the subject. The currents from 
the subject's brain are either neutralized or conformed 
to the currents of the operator, so that now no current 
of ethereal force can enter the brain of the sub- 
ject through the external senses ; but currents are 
passing through the organs of the subject from the 
brain of the operator with great vigor. The senses 
of the subject can be affected by the operator, or by 
any object which the operator permits to be in com- 
munication. These currents are cut off which nor- 
mally pass to and from the subject's brain, and con- 
nect it with surrounding objects. 

Sometimes the external senses, the voluntary mus- 
cles, and the organs of mind, seem to be all, or nearly 
all, inducted ; so that the subject is almost as entirely 
under the control of the operator, as if the subject 
was but a part of the operator himself. But much 
oftener it happens, that all the efforts of the operator 
fail to induct the subject except in a few organs. 
At first the current from the brain of the subject to 
his eyes may be interrupted, so that the subject can- 
not open them without the consent of the operator ; 
perhaps also the lips become immovable from a simi- 
lar cause ; but the hearing is not yet much affected, 
and by an uncommon effort he can move his limbs; 
the mind is but little affected, and the subject knows 
what he is about, and has the power, and perhaps the 



ETHEROFATHY. 179 

disposition, to oppose the operator, and endeavor to 
thwart his plans and wishes. The explanation of 
this is, that only a few bodily organs are cut off from 
their natural etherean connection with the brain. 
The other organs are too securely insulated, or else 
too powerful to be overcome. 

When the external senses and the perceptive 
organs which are dependent upon them are thorough- 
ly inducted, the subject is asleep ; that is, he is in 
such a condition, that if the operator asks him if he 
is asleep, he will say " yes." I take it that the whole 
brain is not asleep at this time, for the subject will 
sometimes complain of thirst, weariness, or suffoca- 
tion ; showing that the internal-corporeal senses are 
active, and that those organs of the brain are awake, 
which preside over the wants of the body, though 
the perceptive organs are undoubtedly asleep, except 
so far as their activity depends upon the operator ; 
they are certainly in that condition, whatever it may 
be, which gives the subject a consciousness that he is 
asleep, for he will generally answer positively that ho 
is asleep. This leads me to inquire concerning an 

Organ of Sleep. 
Is there an organ of mind located in the brain, the 
function of which is to give a disposition to sleep? 
If so, in what part of the brain is it located ? and 
what is its nature, its utility, and the design of the 
Creator in bestowing it ? To what class of organs 
does it belong, Ipseal, Social, or Intellectual ? If 
Ipseal, to what range of Ipseals? 



180 PHILOSOPHY OF MESMERISM. 

I have reflected much upon this subject, as I deem 
it one of much interest in a phrenological point of 
view ; and I have at length come to the conclusion 
that there is no organ of Sleep per se. There is a 
state of Consciousness which we call drowsiness, or 
sleepiness, and this is accompanied with an inability 
to keep the voluntary muscles, especially those of the 
eyes, in a state of contraction. Now, it must be ad- 
mitted, that this consciousness of drowsiness is pro- 
duced by a particular Phreno-organ, and so also is the 
contraction of the muscles, which constitute wake- 
fulness, dependent upon an especial Phreno-organ. 
The tendency to sleep is indicated by an inability 
to contract the voluntary muscles, and to keep the 
senses active. Sleep is a negative power. A man 
asleep is a man doing nothing. Surely an organ for 
doing nothing is unnecessary. I have shown in 
another place, that sleep is produced by the predomi- 
nance of the involuntary ganglia. These are the 
only organs of sleep, but they are not Phreno-organs ; 
they give no tendency to do any thing voluntarily, 
but on the contrary, they tend to prevent all volunta- 
ry action. The consciousness of drowsiness, which 
we experience, is produced by the organ of Sanative- 
ness, in consequence of a peculiar weariness of those 
parts, whose function it is to keep the senses active, 
and the muscles connected with them in a state of 
contraction. 

The function of the organ of Sanativeness is, to 
produce consciousness and action when any part is 



ETHEROPATHY. 181 

exhausted, injured, diseased, wearied, or needs our 
care and attention. If any part of the constitution 
is exhausted in a certain slight degree, Sanativeness 
is affected accordingly, and produces a consciousness 
of weariness ; if to a greater degree, a conscious- 
ness of pain ; so that weariness would seem to be 
but a slight degree of pain, — it differs from pain 
only in degree. The pain produced by the injury 
of one part of the body, is different from that pro- 
duced by another part ; and the weariness produced 
by the too prolonged activity of one organ is different 
from that produced by another. Now, it would seem 
that drowsiness is the peculiar weariness of the senses 
and their auxiliary muscles, and it affects the organ of 
Sanativeness accordingly. It may be that the organ 
of Sanativeness is constituted of a great number of de- 
partments, to correspond with the different parts of the 
body which are liable to exhaustion and disease ; 
and if so, then there may be one department which 
presides over the sanatory condition of the senses and 
their dependent muscles. Such a department, if it 
does exist, produces the consciousness of drowsiness, 
or the exhaustion of the muscles. In this sense., 
Sanativeness may be called the organ of Sleep ; but 
an organ of Sleep, such as Buchanan and others 
admit, does not exist beyond their own imaginations. 
If there were such a propensity, it would, of course, 
be an Ipseal of the corporeal range, — it would be 
one of the very lowest organs in location and func- 
tion, since the very lowest class of organized be- 
16 



182 PHILOSOPHY OF MESMERISM. 

ings possess it in perfection, and sleep all, or nearly 
all, the time of their lives. Dr. Buchanan claims to 
have discovered an organ of Sleep, and another of 
Somnolence ! I have repeated his experiments upon 
hundreds of susceptible subjects, and failed to verify 
his "wonderful discoveries," by the very method by 
which he himself proposes to establish their truth, 
and that is, by experiment. Dr. Buchanan locates 
his "organ of Sleep " hetween Combativenessand Cau- 
tiousness, and his organ of " Somnolence " near the 
organ of Tune. His location of the organ of " Sleep " 
is a violation of a perfectly established principle of 
phrenology — which is, that the powers that are the 
most essentially animal and corporeal in their nature 
have their organs in the lowest portions of the brain. 
But I am told, perhaps, by some very innocent wit- 
ness of Dr. B.'s experiments, that he certainly does 
put his subjects to sleep with no other ceremony than 
merely holding his finger upon that part of the head 
where he has located the organ of sleep. I answer, 
that I have no doubt of it ; and neither do I doubt 
that he could put them to sleep, just as well, by put- 
ting his finger on the nose, or any other part, especially 
if the subject expected to be put to sleep, and was 
susceptible. I have often put them to sleep, by simply 
telling them to go to sleep, and without touching 
them at all. If touching certain parts of a fresh sub- 
ject sometimes aids and facilitates the sleep, it is, 
doubtless, because it facilitates the induction, and 
stops the action of several organs, and not because it 
excites a particular one. 



ETHEROPATHT. 188 

A person who has been once inducted, can be in- 
ducted again with much more ease than before. 
There. are two reasons for this : one is, that the insu- 
lation is Aveakened and rendered pervious ; the other 
is, that the conforming organs are excited by the 
recollection that once before he has been overcome, 
and this leads him to expect and believe that he will 
be overcome again. 

There is a very great difference in subjects, in re- 
gard to the length of time that the influence will con- 
tinue to affect them. Some will for weeks after they 
have been inducted be highly susceptible to induction, 
so that the slightest effort made by the operator, with 
their knowledge, is sufficient to render them power- 
less. I know a young lady of Syracuse, who is so 
susceptible, that if any one converses upon the subject 
of Mesmerism in her presence, she will become rigid 
and unable to move ; the consequence is, that the 
family are obliged to abstain from mentioning the 
subject in her presence. In this case. I have no doubt 
that the power that paralyzes her is within her own 
brain, though the conversation of others may call it 
into action. It is my opinion that any organ of the 
brain may paralyze the whole system under some 
circumstances ; fear often does this, and so do joy 
and sorrow. Subjects are often extremely fanciful, 
capricious, and unmanageable, in consequence of the 
self-inducting power of their own organs foiling the 
attempts of the operator to influence them. Such sub- 
jects are apt to acquire eccentricities, and apparently 



184 PHILOSOPHY OF MESMERISM. 

unaccountable peculiarities in relation to their suscep- 
tibility. The explanation of their cases may be found 
in the idle and foolish notions which they have im- 
bibed. I know a lady in Cooperstown, for instance, 
who becomes instantly paralyzed if any one inducts 
or attempts to induct her for a moment, and nothing 
will relieve her but touching a certain part of her 
head. Her sister, whom she has much reason to 
love, fills her with horror if she approaches her. The 
medical gentleman, whose patient she is, was greatly 
puzzled with these things until I explained to him 
the nature of Credenciveness, and showed him, by a 
variety of experiments, that the brain of the subject 
manufactured all the difficulty, on the principle of 
insane Credenciveness, and that no other subject 
would present a case perfectly parallel unless there 
was an opportunity afforded for a communication or 
imitation of symptoms. It is not unusual for a whole 
community to be inducted by imitation and Creden- 
cive Induction, so as to be subject to delusions, panics, 
and diseases ; and the most extraordinary physical 
and moral effects are produced through the agency 
of the physical organs of Imitativeness and Creden- 
civeness. A full and sufficient explanation of the 
causes of the Salem witchcraft delusion is furnished 
by applying these principles. 

Manifestations of uncommon Strength. 

The inducted subject sometimes manifests a de- 
gree of strength which he cannot possibly manifest 






ETHEROPATHY. 185 

in his normal state. The explanation is, that the 
currents of force from the Drain of the operator unite 
their power with those of the subject, and both brains 
are actually moving one set of muscles through one 
set of nerves ; there is increased intensity, analogous 
to that produced in the galvanic battery by increasing 
the number of plates, so that those muscles can mani- 
fest a corresponding strength. Insane persons some- 
times manifest a most wonderful amount of personal 
strength in consequence of great excitement of the 
brain ; but in their cases, the excitement is succeeded 
by a reaction, accompanied with uncommon prostra- 
tion and weakness. Not so the externally inducted 
subject ; he often makes the most powerful efforts, and 
being thoroughly replenished and sustained by the 
operator, awakes without any sense of fatigue or ex- 
haustion. I have observed, on such occasions, that 
the operator is exhausted, though the subject is not ; 
owing, as I suppose, to the drain which the subject 
makes upon the operator. Sometimes the subject 
complains of exhaustion ; but this is because he is not 
supplied and sustained by the operator, but by his 
own organs, and they begin to feel the effect of his 
exertions ; or the uneasiness of the subject may be 
from sympathy with an exhausted operator. The 
correctness of this reasoning is confirmed by the fact, 
that, when a subject is put to sleep and aroused agaitv 
after a reasonable time, without being made to exert 
himself while asleep, he almost always awakes re. 
16* 



186 PHILOSOPHY OF MESMERISM. 

freshed, and with a feeling similar to that experienced 
on awakening from a common sleep. 






Conferring extraordinary Power upon Water, 
Medicine, Food, etc. 

The only way in which food, medicine, or any 
thing else has any effect upon organized beings, is by 
evolving motions of Etherium, which act upon the 
organs. The reason why different articles of food 
or medicine have different effects upon our organs is. 
because they evolve different etherean motions : that 
this is so, can easily be shown by experiment. Take a 
highly susceptible subject, one who is capable of 
Sympathy and Clairvoyance, and take any article 
of medicine, put it into a glass vessel carefully corked, 
and hold it in your hand, or let the subject hold it, 
and the medicine will have precisely the same effect 
as if the subject swallowed it in the ordinary way. 
It seems to me impossible to explain this, except on 
the principle, that the medicine evolves motions of 
Etherium in a peculiar manner, which communicates 
with the organs of the subject and affects them, 
although the glass intervened. This can be done 
upon some subjects, even if the operator does not 
know what medicine is in the phial. Again, the 
operator can produce, by his will alone, the same 
effects which are produced by any medicine ; this 
fact proves that the will and the medicine have one 
power in common. What can it be but the power 
of giving peculiar motions to the organs? Again, 









ETHEROPATHY. 187 

the operator can do the same without either medicine 
or will, but merely by assertion. I can produce a 
hundred subjects in the valley of the Hudson River, 
including some of the most respectable persons in this 
state, who will make oath that ice burns their fingers 
when I assert that "it is hot;" and they will do 
this when perfectly awake, and apparently in posses- 
sion of all their faculties — being rational on every 
other subject but this. 

I can give the subject in this condition a glass of 
water, and assert that it is brandy, and it produces the 
same effects upon his taste and feelings as if it really 
were brandy. This will happen, even if I will that 
it shall have no effect at all. These are facts which 
cannot be denied, nor even doubted. The number 
and character of the subjects render this impossible. 
I can do this to one person in twenty throughout the 
United States, and can teach any one else to do it. 
The facts must therefore be disposed of in some other 
way than by denying them. I have already explained 
them by showing that an assertion excites one of the 
largest organs of the brain, and with the aid of Induc- 
tion this one produces a peculiar kind of monomania, 
in which the same effects are produced and imitated 
in the brain by the Credencive imagination, which 
are ordinarily produced by the brandy or the fire. 

Since all sensations are immediately produced by 
motions in the nerves and brain, any means which can 
cause those motions can produce corresponding sen- 
sations. An assertion produces motions in Creden- 



188 PHILOSOPHY OF MESMERISM. 

civeness, and Credenciveness modifies and communi- 
cates them to all the other organs as far as is requisite to 
cause the result asserted. In short, the whole brain be- 
comes the slave of Credenciveness, and Credenciveness 
is the slave of an assertion. In these Credencive experi- 
ments it should be understood that the motions do not 
emanate from the substance, — -medicine, water, &c, 
— but from the deranged organs of the subject him- 
self. He is in the same condition as many insane 
persons, who live for years in the belief that their own 
limbs are glass, or that they themselves are birds, or 
plants, or monarchs, or departed spirits. 

Discovering the Diseases op Patients, or of 
themselves, and prescribing modes of cure. 
Subjects can often discover the diseases, injuries, 
or pains of persons with whom they are in communi- 
cation, on the principle of Sympathy, which I have 
explained, or on the principle of Clairvoyance, or on 
both combined. By Sympathy, they know the feel- 
ings and motions which the patient experiences at the 
time* when they are in communication. By Clairvoy- 
ance, they know the appearance of the injured parts ; 
and from these data they sometimes are able to pre- 
scribe medical treatment which is well calculated to 
effect a cure. Medicine, as I have already had occa- 
sion to explain, produces its effects by modifying 
the motions in the organs of the patient. There are 
doubtless hundreds of substances which possess the 
most powerful medical virtues, though they are not 



ETHEROPATHY. 189 

known to scientific men ; for we have had no 
means of learning the qualities of medicines except 
by accidental observations and by experiments. 

It is not unlikely that the clairvoyant subject per- 
ceives operations in diseased organs, and virtues in 
medical substances, which to one in the normal state 
are imperceptible. Perhaps the reasoning powers of 
the subjects, as well as his other powers, sometimes 
become morbidly active, and enable him to judge and 
predict, with a degree of correctness which seems 
almost miraculous, the result of disease or the effect 
of medicine. I have thus admitted fully on this point 
the just claims of operators as far as regards the philo- 
sophical principles involved, and I refer to Sympathy 
and Clairvoyance for their explanation ; but I must 
now confess, that although true in principle, Clair- 
voyance is uncertain in practice.* 

It is a fact that experiments in Clairvoyance, are, in 
a majority of attempts, entire failures. It is a fact 
that experiments in Sympathy are successful much 
oftener than those in Clairvoyance. Yet it is also a 
fact that the clairvoyant subject is sometimes so per- 
fectly correct, and under such circumstances, as to 
entirely exclude the possibility of deception, collusion, 
or mistake. This has been the great stumbling-block 

* The majority of experiments in Clairvoyance performed in public 
are undoubtedly by collusion. The only true way of detecting the 
fraud, is to let some candid person take the place of the operator, 
be placed in connection with the subject, and undertake to perform 
the experiments. — Ed. 



190 PHILOSOPHY OF MESMERISM. 

of sceptics. Having perhaps heard or read of some 
astonishing feat of Clairvoyance, they protest that it 
is impossible, and accuse the narrator of falsehood or 
weakness ; and, when challenged to witness the 
experiment for themselves, they accept promptly the 
invitation. Preparations are made, expectations are 
raised, a triumph is anticipated, when, alas ! the 
experiment fails. The operator cannot tell why ; 
accuses the weather, the presence of sceptics, the 
noise in the room, his own want of health or concen- 
tration ; offers to try it again, and then proceeds to 
give the most wonderful accounts of feats which he 
has performed on other occasions ; so he declares upon 
his honor. During all this time the sceptics, too polite, 
perhaps, to express their sentiments verbally, answer 
with '■' O ! " " Indeed ! " and shrugs and looks of sup- 
pressed contempt ; and finally, take their leave fully 
confirmed in their scepticism, and afterwards refuse 
to listen candidly or look fairly upon the subject. 

Do you ask me why there need be so many failures ? 
why, if Clairvoyance succeeded yesterday, it should 
fail to-day ? I answer frankly, that I do not know ; I 
know the fact only, and I say that a thousand failures 
do not disprove one instance of success. 

The wonder to me is, not that there should be 
failures, but that there should ever be success. When 
I reflect that every successful experiment in Clairvoy- 
ance is a triumph over the laws of the constitution, 
and that creative wisdom has been displayed in pre- 
venting the success of such operations, I am by no 



ETHEROPATHY. 191 

means astonished that success is an exception and 
failure the general result. I am rather astonished that 
a single phenomenon of this charefcter can be pro- 
duced at all; and were it not that I am forced to 
yield to irresistible evidence, I should be disposed to 
deny the truth of Clairvoyance altogether ; and, in- 
deed, of all other Etheropathic phenomena. 

All the different kinds of experiments are more suc- 
cessful at one time than another, though performed 
upon the same subject, without our being able to 
assign any sufficient reason. But when we reflect 
that the electric and magnetic states of the atmos- 
phere are continually varying, without our being able 
to assign the reasons, we ought not to be surprised 
±at similar variations are found in Etheropathy. 

I advise no one to rely upon clairvoyant subjects in 
jases of disease ; but I would respectfully recommend 
:o physicians to weigh their testimony candidly, and 
live it all the attention which it really deserves. Let 
t be borne in mind, that though sometimes astonish- 
ngly correct, they are oftener insanely romantic. 

Reading the Characters of those with whom 
the Subject is in Communication. 

This is but a species of clairvoyant sympathy, for 
f the motions of the operator, or any one else in com- 
nunication, are made to affect the subject, and he is 
conscious of the affection, he can, of course, judge of 
ts character. A subject who is ignorant of phre- 
lology will sometimes examine the head of a person, 



192 PHILOSOPHY OF MESMERISM. 

and tell the character with tolerable accuracy. I take 
it that this is done by the subject being slightly 
affected by each^ organ, and that he judges of the 
relative influence of the mental powers by their rela- 
tive effect upon himself at the time of his sympathetic 
communication. 

Subjects can sometimes read the character and 
disease of a person by merely feeling of a handker- 
chief, or a lock of hair which belonged to that person. 
Such subjects are rare, but they are sometimes found. 
This seems incredible, and, when admitted to b( 
true, is exceedingly wonderful ; but our wonder 
doubtless principally caused by the novelty, rathei 
than the impossibility, of the thing; for is it no 
equally incomprehensible that a dog can tell by put- 
ting his nose within a few inches of a stone upoi 
which twenty persons and animals of different kinds 
have trodden, and if his master, or a fox, or any 
favorite game, has for an instant been standing upor 
the stone, the dog perceives it as he runs rapidly along 
over the stone ? How can we explain this but by 
saying that there is an emanation of some kind from 
the animal which impregnated the stone. 

I once tried an experiment with a kitten about three 
months old, which I was certain had never seen a 
mouse. I brought a covered tub into the room, in 
which was a mouse, intending to let it out and see 
whether the kitten would catch it ; but before I opened 
the tub, the kitten gave the strongest evidences that 
she already knew its inhabitant. She evidently per- 






ETHEROPATHY. 193 

ceived it without sight or hearing, through the covered 
tub. Was this not reading character in a manner quite 
as wonderful as that of the clairvoyant subject ? If 
you say that she smelt it, I might ask how by that 
means she knew that it was her natural prey. 

Take a carrier pigeon a thousand miles blindfolded, 
by a circuitous route, and it will return by the most 
direct line that can be drawn. Did the pigeon smell 
home? How, then, if not by smell, does the bird 
know the way home ? I have seen a company of 
about twelve persons, nearly all strangers to each 
other and to the subject, take their handkerchiefs and 
mix them together in a box, and then present it to the 
blindfolded subject, who took the handkerchiefs all 
out, and as each owner presented his hand, the sub- 
ject selected and returned his property. I have seen 
the same subject tell correctly, by feeling the hands 
of persons, whether they were of the same family 
I have seen a ring handed to a subject, and the owner 
of the ring, who lived at a distance, described — the 
sex, health, residence, and state of mind, and many 
other circumstances, with great accuracy, in most par- 
ticulars ; though I never saw an instance in which 
there were no mistakes made in the description, if 
many questions were asked. I can understand as well 
how a clairvoyant subject can tell the character of 
the person by the emanations from the handkerchief, 
as I can how the dog can tell the character by a foot- 
step, or a pigeon his home, without, even one sign or 
circumstance to afford a hint in any way that we 
know of. u 



194 PHILOSOPHY OF MESMERISM. 

There are several ways in which the subject may 
get his information ; one is by sympathy with the per- 
son or persons present, who have in their own minds 
a knowledge of the person inquired about. Another 
way is by emanations from the ring or handkerchief. 
The ring, being inducted by the etherean influence of 
the owner, partially retains and communicates the 
motions which it has received, just as a magnet does, 
or a scented handkerchief. 

The difficulty of conceiving such minute operations 
as those of the motions of Etherium in a ring, which 
can be communicated to a subject, and followed a 
hundred miles to connect with the owner — this diffi- 
culty is not greater than that of conceiving how eight 
millions of conscious beings can live and move in a 
space smaller than a mustard seed, or how the force 
of gravity can be propagated fifty millions of times 
faster than light. The minute is doubtless as infinite 
as the grand ; and we commit as great an error by 
limiting nature to our capacities, as a microscopic 
insect would, who should suppose that the north side 
of the grain of earth on which he lives is the paradise 
and most important part of the universe. 

It is with us as it is with the insect, — *what seem 
to be the limits of nature are in truth but the limits 
of our own powers. The chain of causes and effects 
is infinite in length, but with our limited, powers we 
can only perceive a few intermediate links. Both 
extremities of this chain are mysteriously continued 
far beyond the limits of human conception. Human 






ETHEROPATHY. 195 

knowledge, in its greatest extent, is necessarily cut 
short at both extremities. In all human reasoning 
we are forced, through ignorance and weakness, to 
begin by assuming first links or principles, and con- 
clude by again confessing that we are at our wit's 
end. What we call first principles are merely the 
first links that we can perceive; and what we call 
a conclusion, is merely the last link which we can trace. 
All human knowledge begins and ends in ignorance. 

Discoveries in Phrenology and Physiology by 
Means of Etheropathy. 

Clairvoyance is the only instrumentality by which 
we may hope to make discoveries through the agency 
of inducted subjects. But I must confess, that even 
this method is exceedingly discouraging, since I find 
that in those cases where I have had an opportunity 
to know whether the subject was right or wrong in 
his pretensions to Clairvoyance, the actual result has 
been, that he was wrong more than half of the time. 
They are correct in examining the diseases of patients 
much of tener than in any other kind of Clairvoyance ; 
but in this they are perhaps aided in a considerable 
degree by sympathy. It may be, that there is some- 
thing in the nature of the human body which is con- 
genial to another human organization, and this may 
render it easier to establish a communication with 
them, so as to produce Sympathetic Clairvoyance, than 
any other kind. On this subject there is much need 
of carefully observed and connected facts ; but it is 



196 PHILOSOPHY OF MESMERISM. 

unfortunate that most of those who are engaged in 
making experiments, are such visionary and credulous 
persons, that they lead us to error oftener than to 
truth. I shall never complain that people are scepti- 
cal on this subject, so long as they do not refuse 
obstinately to examine it. Let. us continue to observe, 
to examine, to theorize, to criticize, and scepticize, 
and turn, and overturn, until the truth, whose right 
it is, shall reign. 

Public attention has been directed to this subject, 
especially by the operations of Dr. Buchanan, as re- 
ported by himself, and those who acted as committees 
appointed by audiences to examine and scrutinize his 
experiments in New York, Albany, and Boston. Dr. 
Buchanan came with letters of introduction from 
gentlemen of high standing to some of the first citi- 
zens of this region, and as he professed to have made 
very great discoveries in science, he was received 
cordially, and his subject taken in hand by gentlemen 
of such character as to command the confidence of 
the public. These gentlemen published long and 
detailed reports, which sanctioned all, or nearly all, 
that Dr. Buchanan had advanced. The committees 
professed to merely report the facts which they knew, 
and the experiments which they had witnessed, with- 
out expressing any opinion concerning them ; but the 
tenor and complimentary style of the reports were 
such as to amount to an official endorsement of the 
whole concern. The editor of the Democratic Re- 
view, the editor of the New York Evening Post, Dr. 






ETHEROPATHY. 197 

Forry, Rev. Mr. Pierpont, and others of the same 
high character, publicly expressed their conviction of 
the general truth of Dr. Buchanan's doctrines ; and 
hundreds of others were, and indeed are still, of the 
opinion, that, being founded upon experiment, they 
could not be erroneous. What greatly added to their 
confidence, was the fact that they could repeat the 
experiments themselves, and with the most perfect 
success. How, then, could they be mistaken, when 
they were themselves the operators, and the subjects 
were their most devoted friends ? 

In the case of Dr. Buchanan, and the reports of his 
committees, the mischief is the greater from the fact 
that they tend to destroy confidence in the science 
of phrenology. He professed to produce an entire 
revolution in this science — to add thousands of new 
organs — to change in a moment the location of 
organs which had already been established by years 
of patient observation. Some idea can be formed of 
the extent to which this mischievous delusion pro- 
ceeded, from the fact that Mr. Fowler, in a new 
edition of his work on phrenology, introduced a lcng 
catalogue of new organs, which he pretends to' have 
discovered by this means ; and, furthermore, he pro- 
fesses to have verified them by observation and exam- 
ination of crania ! 

Mr. Fowler has made such an immense number of 
examinations of heads, and is supposed by the multi- 
tude to understand the subject of phrenology so well, 
that it was thought he must certainly be capable of 
17* 



l98 PHILOSOPHY OF MESMERISM. 

judging whether Dr. Buchanan was right or not ; 
and, therefore, when he declares that he has tested 
the experiments fully, made important discoveries by 
means of them, and then proved and verified the dis- 
coveries by observing the developments of the head, 
he gives his highest testimony in favor of their truth, 
pledges his own professional character for skill and 
accuracy, and must stand or fall by the result. 

But in reality the experiments do not confirm these 
organs ; their claim is based upon observation of ex- 
ternal development and phrenological harmony. The 
experiments would have confirmed any other organ, 
or any doctrine, however absurd or visionary, as the 
records of their pretended discoveries abundantly 
prove. 

In regard to the poles of the stomach, and the mag- 
netic connection of Alimentiveness with the stomach, 
etc., which Mr. Fowler claims to have first observed, 
I beg leave to refer you to my work on Phrenology, 
p. 162, in which, in 1839, 1 announced this same doc- 
trine in my explanation of the internal senses. The 
following is the language I then used : — 

" These are the nerves that convey impressions 
from the internal bodily organs to their appropriate 
impulsives in the brain. Thus Pneumativeuess, Ali- 
mentiveness, and Sanativeness, of the Ipseals ; and 
Amativeness and Parentiveness of the Socials, are 
each capable of being excited to the highest degree, 
when the bodily organs to which they are severally 
related, are in want of their peculiar enjoyments. 



ETHEROPATHY. 199 

The secretion of milk in the breast irritates certain 
nerves which convey the impressions to Parentiveness, 
and rouse it to action. The secretion of the gastric 
juice irritates certain nerves of the stomach, which 
convey impressions to Alimentiveness ; in the same 
manner, every organ, when irritated in a peculiar 
manner, communicates an impression to the brain by 
means of some nerve, and rouses the appropriate im- 
pulsive, to relieve disagreeable sensations, or to continue 
agreeable ones. The nerves of the internal senses 
are so concealed from observation, that the most skil- 
ful anatomist cannot trace them with certainty ; this 
accounts for the fact, that so very few, besides pro- 
fessional men, are acquainted even with the existence 
of such senses." 



SECTION XIII. 

ETHEROPATHY — CONTINUED. 

[With the exception of a few paragraphs, I have 
omitted this entire section, as it is of a controversial 
character, and not necessary to an understanding of 
the subject under consideration. It is a discussion of 
the pretensions of Neurology as advocated by Dr. 
Buchanan, and, at the time of the publication of the 
first edition, had an importance which does not attach 
to it now. Dr. B.'s "discoveries were at that time 
electrifying phrenologists every where, and the fame 
of Neurology was world wide: the most distinguished 
phrenologists both in England and America adopted 
his opinions and repeated his experiments with en- 
thusiasm. Dr. Caldwell, of Kentucky, Dr. Elliotson, 
of London, Dr. Dodds, Dr. Forrey, Rev. Mr. Pierpont, 
and Mr. Fowler, were all disciples and advocates of 
Neurology. They could without difficulty rehearse 
Dr. Buchanan's experiments themselves, and they 
seem to have admitted his explanation of the phe- 
nomena almost without question. Neurology proved 
the truth of Phrenology, and promised to reveal all 
the hidden mysteries of the brain. But to the mind 
of our author it proved too much ; its discoveries were 
too numerous ; the head of the subject, like the lamp 
of Aladdin, answered your wishes each time it was 
touched ; and new organs were located with such 
rapidity and arbitrary inaccuracy that the preemption 
rights of the old ones were not in the least respected, 
and they were forced to narrow their limits to a mini- 






ETHEROFATHY. 201 

mum of space. Besides, if Neurology was right, 
Prof. Grimes's classification of the Phreno-organs was 
wrong, and to this circumstance we probably owe the 
production of this book, in which he shows that Neu- 
rology was wrong; and that this as well as every other 
phase of Mesmerism can be explained in no other 
way so well as by credencive induction, which, if 
admitted to be the true explanation, admits also his 
system of Phrenology. In this and the succeeding 
section, which are direct expositions of the fallacious 
pretensions of Neurology and Phreno-Magnetism, the 
author seems to have used the satirical pen of Junius, 
and to have dipped it in the caustic ink of its owner. 
In order that the reader may have some idea of the 
points at variance in this controversy, I will insert a 
few paragraphs from this section. Ed.] 

I have before me a " Diagram" published by 
Dr. Buchanan, in 1843, in explanation of which he 
says, — 

" Any one, who has the ambition of discover} 7- , can 
easily, by experimenting on an impressible constitu- 
tion, discover hundreds of new organs, or modes of 
manifestation, by making additional subdivisions. Had 
the author published all the distinct functions which 
he has observed, they would have amounted to more 
than a thousand ! " 

I doubt whether any man can be found who has 
sufficient genius to write a sentence which shall sur- 
pass the above in foolishness. If there is any thing 
on earth more supremely ridiculous, it is the position 
of those who have recommended such doctrines to 
the public. 



202 PHILOSOPHY OF MESMERISM. 

Yet there is truth in Dr. Buchanan's promise, that 
" any one can, by experimenting on an impressible 
constitution, discover hundreds of new organs ; " and 
I " will undertake to execute " an order for any num- 
ber or any kind of new organs which shall be wanted 
for the gratification of the public credulity. If any 
one else will " undertake " to furnish names, I will 
manufacture the organs according to " the laws of 
antagonism and cooperation " which are practised 
by Dr. Buchanan and Dr. Caldwell. Again, Dr. B. 
says, — 

" Every function, or organ, is associated, for its 
balance and control, with an antagonist function or 
organ ; and by means of these laws of antagonism, 
the whole mass of Cerebral Physiology assumes a 
wonderful and beautiful simplicity." 

This doctrine of " antagonism " is taught by others 
besides Dr. Buchanan. It is taught by all those who 
excite (as they suppose) the organs by touching the 
head. In the preface of my "New System of Phre- 
nology," I remarked that " I cannot countenance the 
idea that some organs were int ended as antagonists to 
others; they all act in harmony; and though some 
are more intimately related than others, no one, unless 
abused, counteracts the proper effects of another." 

The true doctrine upon this subject, I conceive, is, 
that any organ is an antagonist to every other which 
opposes its operation and gratification. Two organs 
may be antagonists on one oocasion and cooperators 
upon another ; but I repeat what I stated in the preface 



ETHEROPATHY. 203 

of my " New System of Phrenology." " No organ was 
intended to counteract the proper effects of another." 
Conscientiousness, for instance, may cooperate . with 
Kindness to oppose Destructiveness, where its aim is 
unjust ; but the same Conscientiousness may coop- 
erate with Destructiveness to oppose Kindness, when 
justice demands the sacrifice. When two organs tend 
to opposite results, and the stimulating circumstances 
are equal, the largest organ will prevail. If the organs 
are equally large, and the stimulus of each equal, the 
result will be an intermediate course, in which both 
powers will be gratified in a medium degree only ; 
but if the size or the stimulus of one surpasses that 
of the other, the gratification will equally surpass, if 
opportunity is equally favorable to both. There is, 
then, no such thing as an organ for an antagonist 
function, per se. By adopting a different doctrine, 
Dr. Buchanan has involved himself in a labyrinth 
from which nothing but retraction can extricate him. 
Some of the new organs which he proposes, are 
doubtless intended to supply the demand for antago- 
nist organs. Thus the organ of Suicide is introduced 
to antagonize the organ of Vitality — Ignorance versus 
Knowledge — Mortality versus Immortality — Sanity 
versus Insanity ; and so on to the end of the chapter. 

[Dr. Buchanan says Clairvoyance depends upon 
certain organs. 

Also, that he can excite what organ he pleases. 
Hence he can produce Clairvoyance, in any suscepti- 
ble subject, at any time. 

But he and every other operator knows this cannot 
be done. 



204 PHILOSOPHY OF MESMERISM. 

Therefore Dr. B. should revise his premises, or 
abandon his conclusion. 

Our author, after giving, in substance, the preceding 
clinching syllogism, concludes as follows: — Ed.] 

It should be particularly remarked that no two of 
the professional Head Touchers agree. Sunderland 
and Fowler locate Secretiveness and Acquisitiveness 
in the temple where Spurzheim does, but Buchanan 
and others place them in the occiput, near Combative- 
ness ; and each rival " toucher " accuses the other 
of having the organs of " Ignorance and Stupidity " 
in a state of too great activity for the " antagonist 
organs." 



SECTION XIY. 

ETHEROPATHY — CONTINUED. 

[The remarks upon the preceding section are also 
applicable to this. Neurology and Phreno-Magnetism 
are essentially the same, and Electro-Biology and 
Electro-Psychology are in the same category. What- 
ever their advocates may assert, there is nothing new 
advanced either in principle or practice. They are 
all offshoots from the old-fashioned Mesmerism, and 
are all comprehended under the name of Etheropathy. 
I insert such parts of this section as I think will be 
interesting to the reader. — Ed.] 

The following, from the London "Phalanx," will 
give an excellent idea of the reception which these 
discoveries in Phreno-Magnetism, etc., met from the 
very learned gentlemen who compose the Phrenologi- 
cal Society of London : — 

"Phrenological. Society. — On Monday evening 
there was a full attendance of the members of this 
society, at their chambers in Exeter Hall. 

" The President, Dr. Elliotson, delivered a lecture 
upon the connection between Phrenology and Mes- 
merism. He said, — 

" In the course of last month, I have received a 
series of newspapers from America containing accounts 
of Mesmerism, from which it seemed that when an 
operator had reduced a patient to a state of stupor, he 
could excite the phrenological organs at will ; that 
18 



206 PHILOSOPHY OF MESMERISM. 

parts of the brain could be awakened and excited, 
and afterwards be put to sleep again. 

" Dr. Elliotson then read from a New York paper 
an account of numerous Mesmero-Phrenological ex- 
periments, which related a vast number of public 
experiments of similar nature, and with similar results. 
In each case, it is represented that the organs, as 
named by the phrenologists, invariably manifested, 
under mesmeric influence, the functions attributed to 
them. The relations excited the greatest surprise in 
the meeting, and were listened to with deep attention. 
He then stated that whilst these things were proceed- 
ing in America, experiments precisely of the same 
character and effect were carried on in different parts 
of England, by gentlemen who knew nothing of the 
operations of each other, or of those going on in 
America. He had sent down copies of the American 
papers to Hampshire, to Dr. Engledue, with a request 
that he would hand them to Mr. Gardiner, a gentle- 
man of the highest respectability and learning, the 
son of Sir James Gardiner, an old member of this 
society. It happened, curiously enough, that when 
Dr. Engledue went over to Southampton, to give the 
packet of papers (which he himself had not opened) 
to Mr. Gardiner, he found that gentleman, Mr. Mans- 
field, and others, actually engaged in a series of ex- 
periments, which, on afterwards looking into the 
packet, they found to correspond exactly with those 
described iu the American papers. Dr. Elliotson then 
read from the Hampshire Telegraph, a long account 



ETHEROPATHY. 207 

of experiments by Mr. Gardiner, from which we can 
only make room for the following : — 

" ' I asked the patient referred to, (a young lady 
ignorant of phrenology,) when in the trance, with 
what part of the brain she kept a secret ? She 
replied, " On the side of my brain." Upon asking 
her to point out the spot, she placed her finger exactly 
on the organ of Secretiveness in my head. I placed 
my finger on her organ of Secretiveness, when she 
said, " Yes, just where I am touching my head." In 
the trance she fancies the two movements are identi- 
cal. Having asked her where she felt anger, she 
placed her finger upon my organ of Destructiveness. 
I inquired where she felt hunger ; her finger rested 
on my organ of Alimentiveness. I interrogated her 
as to the time ; she was wholly unable to tell me.. 
The idea then struck me that I might possibly enable 
her to estimate the hour by exciting the organ of Time. 
With this view I rubbed the forehead gently at the 
required spot, exerting my volition to the utmost, of 
course. " O! that makes me feel so odd." I asked 
her why. She replied, " It makes me know what 
time it is." She then told me the time with almost 
perfect accuracy. She would afterwards always esti- 
mate the lapse of time — intervals — with astonish- 
ing accuracy, upon my exciting the organ of time on 
her forehead. Her finger rubbed on my forehead 
produced invariably the same results : (this is true of 
all the organs.) '" 

Not one of those who have adopted this doctrine 



208 PHILOSOPHY OF MESMERISM. 

concerning the excitement of the Phreno-organs has 
yet retracted, or even expressed a doubt concerning 
the truthfulness of their conclusions. I do not know 
of a phrenologist in this country who does not admit 
them to be true. I believe that I am the first who 
has attempted to show their fallacy. 

[Since the above was written, nearly all have 
abandoned the idea. Mr. Sunderland, in his book 
entitled Pathetism, published in 1848, has the follow- 
ing : — 

" When I first excited the separate cerebral organs, 
in August, 1841, I thought I had made an important 
discovery, one by which I could demonstrate the 
truth of phrenology, and the precise location of each 
of the mental organs. But 1 very soon found that 
those excitements could not be depended upon, as I 
at first supposed ; and becoming satisfied that what I 
thought was a discovery was of no very great impor- 
tance, and, as I found A, B, C, D, etc., throughout 
the country, claiming the same discoveries, I long ago 
relinquished my claims, being perfectly willing that 
those who wished the credit of priority in those ex- 
periments of exciting the mental organs, should enjoy 
it without any rivalship from me." Ed.] 

The following is a concise summary of the reasons 
why I reject the doctrine : — 

1. When the subject is Clairvoyant, he knows the 
intention of the operator, or of any third person who 
instructs the operator how to proceed, so that no con- 
trivance can deceive him, and therefore, in Clairvoy- 
ant subjects, touching is a mere farce. 

2. When the subject is influenced by the will of 



ETHEROPATHY. 209 

the operator, this alone will explain all the phenome- 
na, even though the subject is not Clairvoyant. In 
this case, also, touching the head is a mere farce. 

3. When the subject knows, or even suspects, that 
the touching of a certain spot is expected to produce 
certain results, he is generally desirous to oblige the 
operator, and will act accordingly. In this case 
touching the head is also a farce ; for under these cir- 
cumstances the same results can be produced by 
touching any where else. 

4. When neither Clairvoyance, Will, nor the sub- 
ject's previous knowledge can be brought to bear, the 
result cannot be produced. 

5. When the subject, the operator, and all con- 
cerned, believe in any peculiar notion, the experiments 
will not contradict that notion, but will confirm it, 
however absurd it may be. 

6. Subjects are often clairvoyant enough to know 
the intentions of others, when the operator does not 
suspect it, and the operator often influences the sub- 
ject when he does not intend to do so. 

7. Admitting that emanations of Etherium stream 
from the extremities of the fingers, would they not 
be conducted away in all directions by the innumer- 
able nerves and blood-vessels — the skull and mem- 
branes, which intervene between the external spot 
touched, and the Phreno-organs which are supposed 
to be excited ? This objection acquires additional 
force from the fact that the brain is especially insulat- 
ed from external influences. 

18* 



210 PHILOSOPHY OF MESMERISM. 

8. The poles or sympathetic points which the touch- 
ers pretend to find, afford a most conclusive argument 
against the notion that touching proves the location 
of an organ, for it is impossible to know whether you 
are touching a "pole" or an organ. How do you 
know that there is not a " pole " of Acquisitiveness 
in the integuments of the head just over Combative- 
ness ? 

9. A great parade and flourish of trumpets have 
been made about the beautiful manner in which the 
different traits of character have been manifested by 
subjects, when the organs were excited by touching ; 
but all this amounts to nothing, when it is known 
that the very same experiments, the same results, with 
the same beauty and style of manner, are produced, 
by simply saying to the subject, " You are Macbeth ;" 
or, " You are Queen Victoria ; " or, " You are a saw- 
mill." The subjects will generally assume the char- 
acter, and act the part according to their conceptions 
of it, much more perfectly than they could enact the 
same when in the ordinary state ; by this method 
you can make them angry or merry, reverential or 
profane, at your pleasure. 

My attention has just been drawn to an account of 
some experiments of Dr. Elliotson, of London, a well- 
written account of which I find in the recently 
published work of Mr. Lang, of Edinburgh. Dr. 
Elliotson is one of the most distinguished physicians 
at present in Europe, and as far as mere authority 
can give influence, his name will have, probably, 






ETHEROPATHY. 211 

more weight on this subject than that of any other 
man living. I do not understand that he admits any 
new organs, or new phrenological doctrines, as proved, 
or even rendered probable by the experiments ; but he 
seems to succeed in exciting the very organs which 
he previously believed in, and no others ; — this 
being the case, even his experiments afford an 
unanswerable argument against the pretensions of 
Buchanan, Fowler, and all the other discoverers of new 
organs. If the brain really could be excited in the 
way Dr. Elliotson supposes that it can, it is no more 
than reasonable to suppose that some new organs 
would be excited and discovered, and by no one more 
readily than him, since no man in Europe understands 
phrenology better, or advocates it with more courage 
and ability than he does. According to the following 
account, it seems that, when Dr. Elliotson accidental- 
ly touched with his finger one half of the organ of 
Self-Esteem, (called Imperativeness in my nomen- 
clature,) the organ was instantly excited. Now, 
this being the case, what is to prevent the function 
of any minute spot on the head from being known ? 
And how can there be such an irreconcilable differ- 
ence between the results produced by different opera- 
tors? Do not the very results which Dr. Elliotson 
produced, indicate that his own mind is the origin of 
them, and that they are the mere echo of his ideas ? 

I have repeatedly seen subjects whose organs were 
so easily excited by touching the head, that I could 
not touch ever so slightly, without something going 



212 PHILOSOPHY OF MESMERISM. 

off ; and yet, under the pretence of curing or prevent- 
ing headache, I have put my fingers on every part of 
the head, without producing any effect ; and I have 
no doubt such would be the case with any of Dr. 
Elliotson's subjects. Why is this? 

I very lately had a subject in Manchester, N. H., 
a gentleman whose name I have forgotten, but who 
is the principal of an academy in that place. This 
gentleman, when apparently awake, was so far under 
the influence of my mind, that by my volition — by 
my merely thinking of his ear being burnt — he acted 
as if it was actually burnt. I could do the same to 
his finger or any part I willed. If I stood behind 
him, and put my finger near his ear, or neck, or his 
hands, (they being held behind him,) he immediately 
shrunk, and said that it hurt ; yet I did not touch him, 
but merely pointed within six inches of the flesh. He 
did not pretend that he could see what I was doing, 
but said that he experienced a sensation in the part, 
without knowing the cause : the same happened if 
any one else pointed. I also lately found a similar 
subject in Cooperstown, Otsego county, N. Y., named 
Bates. Mr. Braid, of Manchester, England, seems to 
have noticed similar cases, and he attempts to account 
for them by supposing that the ordinary function of 
"feeling is abnormally exalted." It is certain that 
sometimes the senses are abnormally exalted in the 
subjects to a wonderful degree, and this exaltation is 
generally the incipient stage of Clairvoyance. When 
the galvanic force becomes exceedingly intense in 



ETHEROPATHY. 213 

consequence of an additional number of plates being 
brought to bear upon one wire, or avenue, it will 
always overcome ordinary insulation, and, spurning 
its former bounds, overleaping its constitutional limits, 
it tends to enter into communication with other bodies 

to induct them — to make impressions upon them 

and, by their reaction, to receive impressions in 

return. If the intensity is increased still more, the 
parallel wires or avenues are inducted, and their cur- 
rents neutralized, or conformed in such a way that 
they become vicarious in their function — that is, they 
perform an office and convey a current, which, of 
right, belongs only to the avenue which has exceeded 
its limits. 

From this analogy it is easy to understand abnormal 
sensation and Clairvoyance, for this also is produced 
by bringing an additional number of cerebral plates to 
bear upon the same avenue or nerve of the subject ; 
and when the forces of both operator and subject take 
the same direction through the same nerve, there is 
of course greater intensity, and when there is greater 
intensity there is a tendency to pass the insulating 
bounds. Hence we have uncommon manifestations 
of muscular strength, which are, in fact, but modes 
in which our phrenic force manifests itself. Hence, 
also, we have abnormal manifestations of sensation or 
Clairvoyance — which are but the reactions that fol- 
low the intensity in the nerves of motion — which 
reaction is aided by the induction of currents from the 
operator, and from other surrounding bodies — and let 



214 PHILOSOPHY OF MESMERISM. 

us remember that action and reaction are equal. 
Hence, again, we have vicarious function — that is, 
we have the nerves or avenues of one kind of sensa- 
tion transposed so as to become the avenues of other 
kinds of sensation ; we have the nerves of touch 
changed to nerves of sight, or to nerves of smell ; we 
have instances of subjects who could smell with the 
fingers and see with the toes. If any one finds it 
difficult to conceive the possibility of this, let me 
remind him that the different sensations are but differ- 
ent motions of the same Etherium ; and that nothing 
is necessary to produce this apparent miracle but to 
change the motion which is passing through one 
nerve so as to make it like the motion which is pass- 
ing through another nerve ; — the motion through the 
nerves of touch like that through the nerves of sight. 
Hence, too, we have utter insensibility and paralysis 
produced by the currents of the operator counteract- 
ing, neutralizing, reversing, and conforming the cur- 
rents to and from the brain of the subject. Mr. Lang 
says, — 

" The position which Dr. Elliotson holds as a man 
of science, places him far above being benefited by 
any mere casual notice of his labors ; and it is indeed 
gratifying to reflect, that although the illiberal and 
bigoted of his own profession have attempted to im- 
pair his means of usefulness, there are many others 
who, while they have been benefited by him, have 
had the gratitude to acknowledge his services. 

" Dr. Elliotson, and others, who believe in both 



ETHEKOPATHY. 215 

mesmerism and phrenology, maintain that the mani- 
festations are so many proofs of the truth of phrenol- 
iogy; while Mr. Colquhoun, who rejects phrenology, 
accounts for them by the supposition that they are 
produced by the will of the operator ; that the latter, 
in putting his hand upon a particular organ, naturally 
looks for a certain result, and that it is produced 
accordingly, through the community of feeling exist- 
ing between him and the patient. In his letter 
-appended to Dr. Engledue's address already referred 
to, Dr. Elliotson says, in reference to the question 
here started, — 

" ' If it should be urged, that these experiments 
prove nothing for Phrenology, because the excitement 
of certain ideas in the brain of the patient resulted 
from the mere will of the operator, and not from his 
manipulations over particular cerebral organs, the 
answer is easy. The will of the operator certainly 
must be influential in producing mesmeric sleep, if it 
is 'true that patients may be mesmerized to sleep 
when the mesmerizer is far away from them ; and I 
presume it is. But this can be only one source of 
power. I have made experiments in mesmerism daily, 
except the two months when I travel in every year, 
for five years, carefully, with no other desire than that 
of truth, and in the utmost variety of cases, and have 
never once discovered the influence of my will. 
1 have never produced any effect by merely willing. 
I have never seen reason to believe (and I have made 
innumerable comparative experiments upon the point) 



216 PHILOSOPHY OF MESMERISM. 

that I have heightened the effect of my processes by- 
exerting the strongest will, or lessened them by think- 
ing intentionally of other things, and endeavoring 
to bestow no more attention upon what I was abou 
than was just necessary to carry on the process.' 

I do not understand that Dr. Elliotson means to deny 
that the will of the operator does sometimes produce 
movements in the subject, but only that he has not 
himself observed it ; yet the subject's minute imitation 
of his fingers can only be referred to his own will 
moving his own fingers, and thus by sympathy indi- 
rectly moving the fingers of the subject'. I confess 
that I have myself found the effects which I hav 
produced were not in proportion to my consciou, 
efforts. I have found that by my will I could produc 
certain effects ; but I have not found those effects 
increased by increasing the energy of my efforts, 
though I have found them increase by the continuity 
of the efforts, and by repetitions of them at different 
times. But it is easy to convince any one. that his 
will does produce certain effects which are independ- 
ent of the imagination of the subject. I have satisfied 
hundreds in the following manner, which I will take 
the liberty to recommend to the attention of Dr. 
Elliotson : Take almost any person who is unac- 
quainted with the subject, or with the object of the 
experiment — ask him to sit down, and close his eyes, 
and keep them closed — take hold of his hands, as if 
you are going to induct him in the usual manner, 
and, after you have held them about five or ten 



' 



ETHEROPATHY. 217 

minutes, let go carefully of one hand ; and will the 
thumb to move ; and in five cases out of six it will 
do so, even though the subject is not in the least 
asleep, and though he is so slightly affected that he 
stoutly denies that he is affected at all. I have gen- 
erally found, indeed, in this experiment, that, if there 
are not witnesses present, the subject is apt to attribute 
the whole to accident or fancy, because he feels 
nothing and experiences no novel sensations. 

I succeeded perfectly in performing this experiment, 
a few days ago, upon the Hon. Judge Baker, of the 
Washington Common Pleas. This case is peculiar. 
I could slightly move any finger by my will, when 
his eyes were closed, and he was unconscious of the 
operation. I performed the same afterwards, when he 
was aware of it ; and what is still more curious, I could 
cause the muscles on the back of his hand to move 
and quiver by my mere will or volition, though he 
could not produce the same movement with his voli- 
tion. Judge Howe and Mr. Attorney Baily were 
present, and witnessed the operation. 

In Cooperstown, Mr. Bates, when quite awake, in 
the presence of several citizens — if he closed his 
eyes, and I stood behind him and told him that I was 
going to will one of his feet or hands to move, with- 
out telling him which it was to be, and requested him 
to remain merely passive — the experiment succeeded 
to the satisfaction of all present. When I merely 
wanted to satisfy myself, I willed, and he moved 
accordingly ; but when I wished to satisfy others, I 
19 



218 PHILOSOPHY OF MESMERISM. 

stood behind Bates and made a sign to let them know 
which limb I intended to move. The doctor says, — 
" So far from willing, I have at first had no idea of 
what would be the effect of my processes, — one set 
of phenomena have come unexpectedly in one case, 
and one in another, without my being able to explain 
the diversity of effect : nay, the same process, con- 
ducted ivith the same object, turns out to produce 
opposite results in different cases. For instance, I can 
powerfully excite the individual cerebral organs in the 
young gentleman by breathing over them ; but when 
I breathe over those of the young lady, desiring and 
expecting the same effects, no excitement is produced : 
on the contrary, if they are already excited, they at 
once become inactive. The same effect requires dif- 
ferent processes in different persons ; point to the 
epigastrium of some persons, and. will with all your 
might, and no result comes ; but point to their eyes, 
and they drop asleep ; make passes, or point at the 
back of the head, and will with all your might, and 
either no effect will ensue, or sleep will not take place 
before far longer time has elapsed than if you operate 
before the face : you may make passes in vain with 
all your might before the face of some persons, who 
drop senseless presently if you merely point; and 
hence is apparent the error of those who gratuitously 
assert, that the processes merely heighten the will of 
the operator. As to the influence of the operator's 
will in exciting the cerebral organs, the effect ensues 
as well in my female patient, though the manipulator 



ETHEROPATHY. 219 

be a sceptic, and may therefore be presumed not to 
wish the proper result to ensue, and though I stand 
aside, and do not know what organ he has in view : 
I have never excited them by the mere will : I have 
excited them with my fingers just as well when think- 
ing of other matters with my friends, and momen- 
tarily forgetting what I was about : I have always 
failed, however much I willed, when I have directed 
the finger to another organ than that which I willed 
to excite intentionally, or have accidentally misdirect- 
ed my finger." 

The true explanation of these cases, and of many 
similar puzzling phenomena is, in my opinion, to be 
found in the caprice and Credencive imagination of 
the subjects. I have found that where a subject gets 
any unfounded notion into his head, either from the 
suggestion of any one else, from his own reasoning, or 
from the practice of the operator, this notion will 
have tb.e effect to prevent the success of every experi- 
ment which does not accord with it. This is the 
reason why different processes succeed with different 
subjects. There is a love of forms and ceremonies in 
superstitious minds, (and the best subjects are often- 
times predisposed to superstition,) a disposition to con- 
nect effects with certain peculiar mysterious processes ; 
so that I think it important, in performing experiments, 
not to neglect any ceremony or movement which is 
calculated to produce an effect upon the Credencive- 
ness and Submissiveness of the subject. This is 
especially important when the object is to improve 



220 PHILOSOPHY OF MESMERISM. 

the health of the subject, and I commend it to the 
serious consideration of physicians as a valuable auxil- 
iary to their forces medicatrix. Again, the doctor 
says, — 

" I was taken quite by surprise when I found that 
I mesmerized an organ — self-esteem, for instance — in 
the half only to which my finger happened to be 
pointed." 

After subjects have learned that touching or point- 
ing at a certain part is to be followed by certain move- 
ments, — that is, as soon as they have learned to know 
the sign, and to interpret it, — they will always after- 
wards act in accordance with their "first lessons." A 
subject, therefore, who, by sympathy and by Clairvoy- 
ance, has learned what the sign is, and what it means, 
does not afterwards need to know any thing, but that 
the sign is made; and I have already shown that 
subjects such as this which Dr. Elliotson has, can tell 
when a finger is held or pointed near them. ^Vhat I 
mean is, that they use Clairvoyance to learn the inten- 
tion of the operator the first time the experiment 
succeeds, (provided that they previously did not 
know any thing of phrenology,) and afterwards they 
know by an exaltation of the senses, when and where 
the finger is pointing at them, after the manner of my 
subject at Manchester, N. H., and Bates at Coopers- 
town. How would Dr. Elliotson himself explain it ? 
Would he say that his fingers and the fingers of any 
person evolve a stimulus which excites Phreno-organs 
against the will of the operator ? He has left us no 
other alternative, and we know that this is not true, 



ETHEROPATHY. 221 

since we can put our fingers upon the heads of any of 
these subjects to cure their headache, and under other 
pretences, without exciting their organs at all until we 
excite their suspicions. 

Mr. James Braid, of Manchester, England, pub- 
lished a work during the year 1844, entitled "Neuryp- 
nology, or Hypnotism, or the Rationale of Nervous 
Sleep considered in Relation to Animal Magnetism." 
There is nothing novel in the principles advanced by 
this gentleman, nor in the facts which he brings for- 
ward in support of them ; but he has a singular way 
of viewing the subject, and has attracted attention by 
professing to have made a discovery by which he can 
put a majority of persons to sleep in a few minutes, 
by causing them to look upwardly and inwardly in 
such a way as to tire the eye and the mind. His 
discovery, however, amounts to nothing, that I can 
perceive, more than we knew before. He labors 
throughout his work with the zeal of a young con- 
vert, but he also betrays the inexperience of a ne- 
ophyte. Yet there is an evident candor and honesty 
in his style which wins our good opinion ; and besides, 
he has interwoven much interesting matter into his 
treatise. He rejects the idea of a fluid or Etherium 
of any kind being the agent by which the phenomena 
are produced ; but at the same time candidly admits 
that he is puzzled to account for them. He has never 
had an opportunity to witness any cases of Clairvoy- 
ance which were of so extreme and decided a charac- 
ter as to satisfy him that it is more than an abnormal 
19* 



222 PHILOSOPHY OF MESMERISM. 

exaltation of the senses ; it. is therefore plain that his 
observations have been quite limited. Some of his 
experiments seem to puzzle him exceedingly, which 
are easily explained by the principle of Oedencive 
induction ; a principle, in truth, which explains many 
of the most mysterious of the cases which Etherop- 
athy presents. On page 4, he says, — 

" There were certain phenomena, which I could 
readily induce by particular manipulations, whilst I 
candidly confessed myself unable to explain the mo- 
dus operandi by which they were induced. I referred 
particularly to the extraordinary rapidity with which 
dormant functions, and a state of cataleptiform rigidity, 
may be changed to the extreme opposite condition, 
by a simple waft of wind, either from the lips, a pair 
of bellows, or by any other mechanical means. I 
solicited information on these points, both privately 
and publicly, from all the eminently scientific gentle- 
men who honored me with their company during the 
meetings of the British Association in this town ; but 
no one ventured to express a decided opinion as to 
the causes of these remarkable phenomena. I now 
beg to assure every reader of this treatise, that I shall 
esteem it a great favor to be enlightened on points 
which I confess are, at present, still above my com- 
prehension." 

This experiment is well calculated at first view to 
excite surprise ; but when it is known that not only 
a " simple waft of wind," but a simple ceremony of 
any other kind, such as whistling, or snapping of the 



ETHEROPATHY. 223 

fingers, or any thing else, will produce the same ef- 
fect, we shall begin to look to that power of the 
mind which believes in and submits to ceremonies 
and processes, in full confidence that they are potent 
in themselves. In this particular case, I take it that 
Credenciveness was the agent which produced the 
rigidity, and which so readily changed it to a natural 
condition. Mr. Braid himself says, in his preface, 
that the fact that some patients operated upon them- 
selves, " and produced results precisely the same as 
when done by any one else, seems the most decisive 
proof possible, that the whole results from the mind 
and body of the patient's acting and reacting on 
each other, and that it has no dependence on any 
special influence emanating from another." Now, 
this is the same conclusion to which many others 
have arrived, from an imperfect view of the subject ; 
but none of these have attempted to explain the mo- 
dus operandi, in which it is possible that the mind or 
the imagination produces the effects. I believe that 
I am the first to attempt to give an explanation, and 
on this ground I claim some indulgence. I think 
that I have shown that those gentlemen are mistaken 
who attribute all the effects produced to the imagina- 
tion of the subject ; and on the other hand I have ex- 
plained how it is that the mind of the subject is ca- 
pable of producing those phenomena which have 
hitherto seemed so very mysterious. Mr. B. says, — 
" I have also had the state of the patient tested 
before, during and after being hypnotized, [mesmer- 



224 PHILOSOPHY OF MESMERISM. 

ized,] to ascertain if there was any alteration in the 
magnetic or electric condition ; but although tested by 
excellent instruments, and with great care, no appre- 
ciable difference could be detected. Patients have 
been hypnotized whilst positively, and also whilst 
negatively, electrified, without any appreciable dif- 
ference in the phenomena; so that they appear to be 
exqited independently of electric or magnetic change. 
I have also repeatedly made two patients hypnotize 
each other, at the same time, by personal contact. 
How could this be reconciled with the theory of a 
special influence transmitted being the cause of the 
phenomena, plus and minus being equally efficient ? " 
Many seem to stumble over this difficulty. They 
think that because, in applying common electricity, or 
magnetism, they can perceive no effect from it, either 
one way or the other, therefore there can be no 
" special influence transmitted." * But this reasoning 
is not in harmony with the well-known facts in phi- 
losophy. Light and heat are, by modern philoso- 
phers, considered as the motions of the same sub- 

* I have made many experiments which lead me to expect that 
electricity will yet be used, in connection with some kinds of medi- 
cine, to excite or increase susceptibility to induction ; but none of 
the attempts which have been made to excite susceptibility by gal- 
vanic means have hitherto been successful. I have often used an 
instrument so contrived as to send a large quantity of electricity 
through the patient, without his knowledge, with the hope thus to 
overcome the insulation ; but the result has not fully answered my 
expectations, and it is difficult to determine whether the effects 
would not have been the same if no instrument or apparatus had 
been used. 



ETHEROPATHY. 225 

stance ; both are referred to a " special influence 
transmitted ; " yet a room warms when light or dark, 
and it is lighted when cold or warm, " without any- 
appreciable difference " in the phenomena. So, also, 
magnetic electricity operates through glass, without 
any apparent diminution of power ; but electricity 
which is evolved by the friction of a common electic 
machine, will not produce any effect whatever 
through glass, nor shellac, nor resin ; yet there is no 
doubt, in the minds of our most eminent chemists, 
that the electric machine and the magnet both depend 
upon modifications of the same " special influence 
transmitted." 

A common bar magnet will attract iron and produce 
all its phenomena, " whilst positively, and also whilst 
negatively, electrified, without any appreciable differ- 
ence;" but it by no means follows that they are 
independent of any electric or magnetic change. 

As for the fact which seems to puzzle Mr. Braid, 
that "two patients" induct, or "hypnotize each 
other at the same time, by personal contact," it is 
explained by Credencive induction. The truth is, per- 
sonal contact is not necessary in such cases ; nothing 
is necessary but signs, ceremonies, and assertions, by 
which to excite the conforming socials, especially 
Credenciveness. 

Page 65, Mr. Braid says, — 

" There is another most remarkable circumstance, 
that whilst the patient is in the state of torpor and 
rigidity, we may pass powerful shocks of the galvanic 



226 PHILOSOPHY OF MESMERISM. 

battery through the arms, so as to cause violent con- 
tortions of them, without his evincing the slightest 
symptom of perceiving the shocks, either by move- 
ment of the head or neck, or expression of the coun- 
tenance. On partially arousing the head and neck, as 
by gentle pressure on the eyes, or passing a current 
of air against the face, the same shocks will be felt, 
as evinced by the movements of the head and neck, 
the contortions of the face, and the whine, moan, or 
scream of the patient. All this may happen, as I have 
witnessed innumerable times, and the patient be alto- 
gether unconscious of it when roused from the hyp- 
notic condition." 

All this is no more remarkable than that pinching, 
cutting, or burning will not be felt by a subject in the 
same condition. As for his " current of air " to rouse 
the subject, any other ceremony will do as well. To 
prove that currents of air are without effect, unless 
through the Credenciveness of the subject, I have 
only to say that I have put them into this condition 
when the wind was blowing freely upon them, and it 
made no difference. I have many subjects who, when 
perfectly awake, if I tell them that an electric shock 
will have no effect upon them unless they whistle or 
sing, such will be the case ; and, on the other hand, 
if I tell them that a grindstone or a coffee-mill is an 
electric machine, and will give them severe shocks 
when they touch it, they will be shocked accordingly, 
and seem to experience the same sensations as if it was 
really an electric machine. Will Mr. Braid try this? 



SECTION XV. 

COMMUNION WITH SPIRITS. 

The belief of many excellent persons, in the com- 
munion of subjects with the spirits of the departed 
dead, is undoubtedly a delusion into which they have 
been led by their own credulity, and the peculiar 
condition and superstition of the subjects. When a 
subject is under Etheropathic influence to a certain 
extent, he can .be easily made to believe that he sees 
or hears the supernatural inhabitants of heaven or 
hell. He can be inspired, and generally is, with the 
notions of the operator, especially if he is Clairvoyant 
enough to perceive the state of the operator's mind. 
Under these circumstances, if the subject is questioned, 
he will sometimes surprise, delight, or horrify the 
operator, by merely echoing back to him his own 
superstitions. I am acquainted with a most respect- 
able gentlemen, who was a Universalist, but became 
converted to a belief in the existence of perdition by 
a subject who described to him the exact appearance 
of his mother, and several other dear relatives who 
were dead, and who had never in life been seen by 
the subject. It did not occur to the credulous gentle- 
man that his own mind was like a mirror to the mind 
of the subject, and that his own thoughts reflected 
the images of his departed friends. But he really sup- 



228 PHILOSOPHY OF MESMERISM. 

posed that by Clairvoyance the subject actually looked 
into the eternal world, and from its countless myriads 
selected his relatives, and described them with per- 
fect accuracy. He therefore proceeded to question 
the subject as to what his mother said, and whether 
she had any communication to make to him. He was 
informed by the subject, in reply, that his mother was 
in heaven, and was desirous to warn her son of his 
errors, and to assure him of his imminent danger of 
falling into eternal perdition. Overwhelmed with 
awe, and terrified with these solemn revelations, he 
sunk on his knees, and in an agony of conviction sur- 
rendered his former faith, and from that day to this 
has acted consistently with the resolves of reformation 
which he then made. 

There is at this moment a large number of very re- 
spectable persons in this state, who sincerely believe 
in the reality of communion with spirits by means of 
Etheropathy. To ridicule it will only make their 
belief stronger, by exciting the principle of stubborn 
opposition ; but I think they will become convinced 
of their error when they find that subjects can be 
made to believe or to see any thing which whim or 
caprice may suggest, provided they have not been 
previously committed for or against it. Many per- 
sons have become convinced of the existence of super- 
natural spirits, from the evidence afforded by mesmer- 
ism, who were previously sceptical ; and on the other 
hand, many have become convinced of the reality of 
mesmerism, from the supposition that it proved the 



COMMUNION WITH SPIRITS. 229 

existence of spirits, and was therefore favorable to 
religious belief. The truth, however, is, that mes- 
merism or Etheropathy sheds no light whatever on 
this subject. It leaves it where it finds it. 

Emanuel Swedenborg was Certainly one of the 
greatest men that ever lived, and possessed the extra- 
ordinary power of exercising Clairvoyance when- 
ever he pleased. He was literally a "Seer." I 
suspect that he obtained some of his wonderful scien- 
tific knowledge of nature by the exercise of this 
power; but his supposed communion with spirits and 
many of his other peculiar ideas probably originated 
in his own Credencive fancy. It was perfectly natu- 
ral for one who had been educated in the popular 
belief concerning supernatural beings, to imagine, 
when he found himself possessed of Clairvoyant per- 
ception, that he was indebted to these beings for his 
peculiar advantages over his fellow-men. A good and 
virtuous man, such as the Baron Swedenborg was, 
would imagine that his inspirations proceeded from 
good and happy spirits, who condescended to sympa- 
thize with him. But if he was conscious of his own 
moral depravity, he would be likely to clothe the 
spirits — whom his creative fancy called "from the 
vasty deep " of superstition — with characters like his 
own. He would conceive them to be selfish, malig- 
nant, and revengeful, like himself. 

I have little doubt that the ancient witches, spoken 
of in the Bible, were persons who ignorantly made 
use of induction and Clairvoyance for wicked and 
20 



230 PHILOSOPHY OF MESMERISM. 

malicious purposes ; and this is the reason of the com- 
mand, " Thou shall not suffer a witch to live." It is 
also evident that the witches themselves attributed 
their success to their alliance with infernal beings. 
Some of the Salem "witches confessed that they had 
been aided by the devil, and admitted the justice of 
the sentence of death which followed the confession. 
The bewitched were unquestionably insane in mind, 
and peculiarly diseased in body, while the innocent 
witches who inducted them accidentally and unconsci- 
ously were regarded as allies of the prince of darkness. 
Some modern fortune-tellers have been supposed to 
be in league with Satan, on account not only of their 
successful impostures, but from their actual perform- 
ances and revelations. Some have the power, when 
looking into a particular stone or piece of semi- 
transparent glass, to perceive in a Clairvoyant manner, 
which is well calculated to excite astonishment in a 
superstitious and ignorant mind ; some, again have a 
faculty of talking to sores, felons, and burns, in such 
a way as to " take the soreness out ;" they actually 
perform this apparent miracle whenever the patient is 
in any degree susceptible to Etheropathic induction, 
but not otherwise. It is my opinion that there are 
peculiar kinds of susceptibility which have not yet 
been noticed by scientific men, and which will explain 
many strange things that now are deemed as mere 
idle dreams or striking coincidences. I suspect that 
some persons are Clairvoyant when asleep and dream- 
ing, who are not so when awake ; and that, therefore, 



COMMUNION WITH SPIRITS. 231 

in their dreams they perceive things which seem like 
communications from spirits of another world, warn- 
ing them of the death, or sickness, or treachery of 
friends, or of any thing else which concerns them : 
this would account for the truthfulness of some 
remarkable dreams. 

I also suspect that some persons are Clairvoyant in 
a peculiar and singular manner, and at certain times, 
while at other times and in other modes they are not 
so. I know a lady who is not considered susceptible, 
and yet she has repeatedly foretold the coming of 
friends at a certain hour, and declared in the most 
positive manner that she felt certain (she knew not 
why) that they would arrive at a certain time, although 
letters had just been received stating that they would 
not come under several weeks ; yet she was right, and 
they actually arrived at the time she predicted. Once 
she arose in the morning, and told a friend, to his 
astonishment, what he had been thinking about. It 
was a subject upon which he had never uttered a 
word, and it was impossible for any one to conjecture 
that such a thing occupied his mind. This same 
lady frequently has an impression concerning the 
character or designs of her acquaintances which is 
perfectly correct, but which can only be accounted 
for by a kind of peculiar and imperfect Clair- 
voyance. 

The impressions which some persons have had that 
they were to die at a certain time, may also be 
sometimes derived from a species of Clairvoyant or 



232 PHILOSOPHY OF MESMERISM. 



abnormal perception, producing what is called a pre- 
sentiment. This subject is full of interest, and well 
deserves the attention of scientific and inquiring minds ; 
but I cannot pursue it further at present. 



SECTION XYI. 

ABUSES OF ETHEROPATHY. 

The abuses of Etheropathy have been few as yet, 
but I feel bound to warn the unwary of the dangers 
to which they may be exposed. 

I have had many subjects, who, when to all appear- 
ance perfectly awake, would believe that a piece of 
blank paper was a bank note of any denomination 
which I asserted it to be. At Saratoga Spa, in the pres- 
ence of Judge Marvin and many other gentlemen. I 
made a young man of excellent character take worth- 
less waste paper for bank notes, and give me a written 
obligation for a large amount of money, which he 
supposed he had received. Suppose him to be the 
cashier of a bank — would not this be a dangerous 
power in the hands of a dishonest man ? Or suppose 
him to be worth a large amount of property in real 
estate — he might be made to transfer it by deed in 
the presence of witnesses, while he was under this 
influence, and the witnesses not suspect that he was 
in a state different from usual. The witnesses would 
go into court and swear that he seemed perfectly 
rational and master of himself, and yet he would be 
in such a condition that he could not perceive any 
thing to be different from what it was asserted to be 
by the operator. Black would look white, if the 
operator declared it to be so. Copper would look, and 
20* 



234 PHILOSOPHY OF MESMERISM. 

feel, and sound like gold, if the operator affirmed it. 
In a word, the subject, and all his property, and other 
legal rights, would be at the mercy of the operator. 
He could be made to sign any thing — a deed, or 
marriage contract — a confession of murder, or any 
thing else. 

Others can judge as well as I how far this power 
will in future be abused; but I perform my duty in 
giving a warning to susceptible subjects. Let them 
not lightly disregard it. They should know that 
when once thoroughly inducted by one person, they 
can easily be inducted by any person who is 'per- 
mitted to attempt it. They should know that they 
may be made to perform very improper actions with- 
out being aware of it, and without afterwards recol- 
lecting it. They should know that they may be 
made to commit actions which in the eye of the law 
are criminal, without really intending to do any wrong 
whatever. A woman may be made to believe that 
the operator is her father, or brother, or sister, or 
husband, and she will act accordingly ; and afterwards 
she will have no recollection excepting such as the 
operator pleases. It is my opinion, founded upon 
experiment, that one person in ten is susceptible of 
this peculiar influence. 

It may be said, that this is dangerous knowledge, 
and had better uot be communicated publicly. I 
confess that it would be safer if it could be confined 
to the medical profession ; but this is impossible. It 
will necessarily be known to a sufficient number to 



ABUSES OF ETHEROPATHY. 235 

render the knowledge dangerous. Nothing can pre- 
vent unprincipled and dishonest persons from gradu- 
ally learning to avail themselves of this power to the 
injury of the unsuspecting. The only remedy is, to 
let the public know at once the real nature of the 
power which the operator wields, and then every one 
will be upon his guard. 

In some European countries laws have been enacted 
forbidding any person to practise Etheropathy, ex- 
cepting regular medical professors or physicians ; and 
I would respectfully recommend some such enact- 
ment in this country, to protect the innocent from the 
consequences of their own ignorance and the arts of 
accomplished knaves. 

I would also suggest the propriety of a law render- 
ing any contract voidable which is made by an 
operator with a subject, except when sanctioned by a 
physician in the presence of a magistrate. 

Immoral Induction. 

There is another abuse of Etheropathy to which I 
deem it my duty to allude. I refer to the influence 
of immoral associates upon susceptible persons. I 
have in several instances seen persons whose organi- 
zation indicated honesty, sobriety, and virtue, but 
who were, notwithstanding, reputed to be the very 
reverse. These persons were highly susceptible to 
Etheropathic influence, and, having fallen into vicious 
society, were unfortunately inducted and vitiated so 
as to conform to the will of their vicious companions. 



236 PHILOSOPHY OF MESMERISM. 

It is true that neither the subject nor the companions 
intended to produce this result, nor even suspected 
the nature of the agent which was active between 
them ; perhaps neither of them ever heard of mes- 
merism, nor Etheropathy, nor animal magnetism, 
yet they unconsciously employed it, and the subject 
was innocently inducted and seduced by its agency. 
I would therefore advise those who are aware of their 
susceptibility, or that of their friends, especially the 
young, to avoid the society of those whose examples 
or conversation are of an immoral character. Vice 
and virtue are capable of being imbibed with wonder- 
ful facility by persons susceptible of etherean induc- 
tion, and this fact, being known, may be of infinite 
service to some who would otherwise be ruined. 

Some observations which I have made incline me 
to the opinion that many persons are susceptible to 
abnormal induction of a peculiar kind, which has not 
hitherto been suspected to exist — an induction which 
is gradual and insidious, and the process of which is 
complicated. I would denominate it gradual social 
induction. 

Many persons acquire the habits of their associates 
with a degree of facility which cannot be accounted 
for by their phreno-organic developments, the organs 
of Imitativeness and Approbativeness, etc., being 
below medium ; yet on trial they are not readily in- 
ducted in the ordinary manner, and are therefore not 
supposed to be susceptible persons. The fact is, 
that they are susceptible to gradual and continued 



ABUSES OF ETHEROPATHY. 237 

induction, but not to sudden induction. They be- 
come inducted by long continuance in the society of 
persons of superior energy, and if they are young, a 
bias is thus given to their characters, which becomes 
incorporated into their constitutions, never to be 
effaced. A thousand reflections naturally arise in the 
mind of any one who feels an interest in the cause of 
education and of good morals, from the above consid- 
erations. We are more than ever impressed with the 
importance of selecting proper teachers and compan- 
ions for the young, and of securing them from im- 
proper influences. 

Local Induction. 
I suspect that there is in some localities a greater 
tendency to susceptibility than in others, and I have 
endeavored, though without much success, to ascer- 
tain the local causes of susceptibility. I have found 
blacksmiths, iron-workers, and printers, more suscep- 
tible, as a class, than soldiers, and farmers. Is it 
because those who work among metals become, in 
some degree, inducted by them ? I found that of 
thirty U. S. officers at West Point, not one was 
susceptible. Is it on account of their habits of self- 
control, and of controlling others ? their manly exer- 
cises ? their sceptical, mathematical, unimaginative 
education ? or is it all these causes combined ? I 
have often found persons susceptible in a high degree, 
who had injured their constitutions by habits of 
intemperance. Why is this so ? On this point, as 



238 PHILOSOPHY OF MESMERISM. 

well as many others in Etherology, we need statisti- 
cal information, derived from long continued and 
extended observations carefully made and recorded 
by a society of Ethereans. 

Was not the Salem witchcraft caused in some 
measure by the food, or the state of the atmosphere ? 
Was it not an endemic disease ? May not local 
causes, or diet, or occupation, or medicine, have an 
important agency in producing susceptibility by 
weakening the insulation ? May not certain kinds 
of medicine be discovered, which may produce sus- 
ceptibility ? May not some diseases (especially those 
of the mind) have their origin in Etheropathic sus- 
ceptibility and induction produced spontaneously, and 
may they not be cured by the same means ? These 
things deserve investigation. 



SECTION XVII. 

INSTRUCTION AND RULES FOR EXPERIMENTS. 

1. Many persons suppose they have explained the 
whole matter, and accounted for the mesmeric suscep- 
tibility by saying that it is owing to the imagination 
of the subject ; but, if this were so, the most imagina- 
tive persons ought to be found most susceptible, 
whereas the very reverse is generally the case. Others 
attribute the susceptibility to the excessive credulity 
of the subject ; but the same objection holds good 
against this notion, namely, that if it were true, the 
most credulous persons ought to be found most sus- 
ceptible ; but every operator knows that this is not 
the case. I can show thousands of susceptible per- 
sons, whom no one deems either credulous or imagina- 
tive, and again, an equal number can be produced of 
the most weak-bodied, weak-minded, credulous, shal- 
low people on earth, who are not susceptible in any 
perceptible degree. 

Another class suppose that susceptibility depends 
upon the fact that they are very nervous ; but they 
also are mistaken, for it is found that nervous and 
excitable persons are not as often susceptible as those 
who are calm and quiet. 

Some operators pretend that they can easily tell 
whether any one is susceptible or not by his appear- 
ance, his temperament, the form of his head, his com- 



240 PHILOSOPHY OF MESMERISM. 

plexion, or some external signs ; but all this is mere 
pretence : the fact is, no one can possibly tell, by any 
known signs, who is susceptible and who is not ; for 
susceptibility evidently depends upon some peculiarity 
in the constitution which is concealed from obser- 
vation. The nerves themselves cannot be seen with- 
out dissection ; and even if they could be, it is not 
likely that any thing in their appearance would in- 
dicate their insulation or non-insulation. All our 
reasoning on the subject is founded upon the analogy 
of the nervous system to a galvanic or an electric 
apparatus ; and even this analogy must not lead us to 
infer that the nervous influence and the galvanic influ- 
ence is identical ; for there is no proof, as yet, that 
there is any thing more than a striking analogy be- 
tween the two influences. 

If any person asks you whether you think him sus- 
ceptible, your only proper answer is, that you can only 
ascertain by tidying the experiment. 

When you proceed to ascertain by experiment the 
degree of any one's susceptibility to your abnormal 
influences, you must bear in mind the important 
fact, that the operation which you are about to per- 
form is one in which two minds are concerned, and 
your success and usefulness will depend in a great 
degree upon your knowledge of the true philosophy 
of mind. 

2. You must consider that the force which is to pro- 
duce the result is guided by your own mind. Your 
own phrenic force is generated by your blood acting 



RULES FOR EXPERIMENTS. 241 

upon your brain, and you will be more powerful if 
your digestion and respiration are vigorous and health- 
ful. You should summon your own energies, and 
arrange your thoughts and feelings, so as to be ready 
to seize upon every favorable circumstance. Do not 
attempt to deceive your subject, nor pretend that you 
possess a mysterious power — nor go through any cere- 
monies to impose upon his credulity, such as insisting 
upon his holding coins in his hand, or looking at any 
particular object, for if he is a shrewd man, he will sus- 
pect your object, and rouse his mind to resistance, and 
thus defeat you. If you really think that any par- 
ticular ceremony is useful or important, try it ; but 
let your manner, your words, and even your very 
thoughts, be pure, sincere, earnest, and benevolent ; do 
not flatter yourself that deception or hypocrisy will 
aid you : it may in some instances, but it will oftener 
embarrass you, and prevent your success. 

"Corruption wins not more than honesty." Let 
me assure you that most persons will submit, and con- 
form themselves, and give you a fair chance to induct 
them, provided that they perceive that you are worthy 
of their confidence, that you have knowledge, sin- 
cerity, purity, and energy. If they are susceptible 
and conformable, and you are honest and powerful, 
and they feel sure of it, you will certainly succeed — 
every word which you utter will have an irresistible 
influence. Your language will seem like magic elo- 
quence. Your tones, your gestures, your slightest 
wishes, expressed or implied, will be sufficient to excite 
>r paralyze any power of body or mind. 
21 



242 PHILOSOPHY OP MESMERISM. 

3. You should never lose sight of the fact that there 
are two modes of influencing a subject. One is the 
ordinary or normal mode, by speaking to him, and thus 
affecting his Credenciveness ; and the other by your 
silent will, aided by contact of your hands with the 
part of the subject's body or head which you desire 
to affect. 

Some operators make a great number of passes, 
which do more harm than good. The only useful 
rules for making passes are included in the single rule, 
that all passes should be made in a direction from the 
top of the head towards the extremities ; and when 
any part is diseased, the hand of the operator should 
be laid upon it and passed over it until an equilibrium 
of temperature is produced ; he should silently will, 
and in addition to this, he should express in words to 
the subject his will that the disease abate, etc. 

I have often observed with regret that some opera- 
tors, when I have taught them the power of " magic 
eloquence " or " credencive induction," are apt to 
fancy that " willing,'" and making passes and contact 
of the hands, are all useless ; but this is a very great 
mistake, as experience would soon show them. They 
will find that silent will is a distinct and real power; 
that it is greatly aided by contact of hands, and by 
passes over the part which is to be affected ; and that 
eloquence —words, language, and gesture — are modes 
of reaching the mind of the subject and producing 
magical effects ; but they are not the only modes, and 
in order to succeed in a great number of cases, you 



RULES FOR EXPERIMENTS. 243 

must avail yourself of all the modes of affecting the 
mind of the subject; that is, by will, passes, contact, 
and eloquence also. 

No one will suspect me of undervaluing the power 
of eloquence, since I was the first to discover that 
many of the phenomena of mesmerism are performed 
by means of language, and that great orators and 
advocates delude their subjects by the same means 
that mesmerizers do ; but I protest against including 
all mesmeric phenomena under the name of creden- 
cive induction. 

* 4. Be serious, firm, and kind, and assume a man- 
ner which prevents trifling, either on the part of the 
subject, or the persons who may be present. 

5. If the subject has any reluctance to submit to 
the operation, excuse him at once ; do not persuade 
him, as if it is to do you a favor. Say but little to 
him, except what is useful to the success of the opera- 
tion. 

6. If the subject has a guardian, you had better not 
operate unless the guardian or loco parentis requests 
it ; and during the operation, if any friends are alarmed, 
or begin to dictate, it is better to restore the subject 
and decline to operate upon him more ; but while you 
do operate, allow of no superior. A commanding 
imperativeness and firmness is as important in the 
operator, as conformity is in the subject. The opera- 

* The preceding part of this section has been rewritten by the 
author. — Ed. 



244 PHILOSOPHY OF MESMERISM. 

tor should for the time be perfectly " master of his 
subject " and of every one else who is present, so far 
as to require order, and a conformity to regulations ; 
but the operator should in no case lose his temper or 
manifest any irritability ; his motto should be, "Mildly 
but firmly." 

7. Let the subject sit down in a common chair, 
without resting his head. Let him incline his head 
slightly forward, close his eyes, and keep them gently 
closed. Let him not speak, nor move, unless it is 
necessary to his comfort. Let him not cross his legs, 
as it will interrupt the circulation. 

8. Sit down before him, and take hold of his hands 
in any way you please, provided it conveys to the 
subject the impression that you are making an effort 
to affect him, and that your taking hold is a useful 
part of the operation. 

9. You may sit thus before some persons an hour, 
without perceiving any effect whatever, and after- 
wards succeed ; but, as a general rule, more than 
fifteen minutes is a waste of time. The first symp- 
toms which subjects exhibit, are various, and often 
depend upon their fancy, their previous knowledge or 
reading, or what they have heard is the first effect. 
But there are some symptoms which are evidently 
involuntary — one is a slight tremor, which some- 
times, though rarely, is increased to convulsive 
twitchings. If the convulsions become alarming, the 
operator should never lose his coolness and self- 
command under any circumstances, but rouse the 



RULES FOR EXPERIMENTS. 245 

subject and restore him. I have never had but two 
such cases, and both were caused by previous nervous 
disease. Another common and favorable symptom is 
the breaking out of perspiration, which is of course 
involuntary. Another symptom is, that when the 
operator places his hands upon the top of the head 
and passes them down to the shoulders, the subject 
breathes louder every time you do so. In some cases 
none of these symptoms are exhibited, and yet the 
subject is perfectly inducted in five minutes. 

10. When you wish to ascertain whether you have 
succeeded in inducting the subject, press your fore- 
finger on the forehead where it joins the nose, or press 
one finger on one eyebrow and another finger on the 
other brow, and, in a low voice, say to the subject, 
" You cannot open your eyes;" and if he is sufficiently 
affected, he cannot open them : he is not asleep, and, 
perhaps, he had no idea till this moment that he was 
in any degree affected. Now tell him to open his 
eyes and to put his hands together ; lay your finger 
across them, and say, " You cannot get your hands 
apart," and he cannot ; or, perhaps, he can with a 
great effort. Now tell him to extend his arm, and 
when he has done so, tell him that he cannot put it 
down, and he cannot. If he is well inducted, you may 
tell him that he cannot step, or speak, or see, or hear, 
or taste, and he cannot do it. Tell him that water is 
rum, or ink, or hot, or cold. Tell him that black is 
white, that he cannot lift a feather, or a penny, and 
it will seem so to him. Tell him that a cent is gold, 
21* 



'<i46 PHILOSOPHY OF MESMERISM. 

or silver, and he will receive it as such, and give you 
the change. Tell him that he is a negro, a female, 
a dog, a fish, a post, a steam engine — that his head 
is a coffee-mill — that he is Richard, Hamlet, Jackson, 
Clay, or what you please, and he is transformed 
instantly, and verily believes your assertion to be true. 
Tell him that he can walk until he gets to such a 
line, but cannot pass over it, and he cannot. 

11. If any other person besides the operator makes 
the assertion, it has no effect ; but if the operator 
says to the subject, " Such a person has influence 
over you," then the person or persons mentioned can 
influence the subject in the same manner. 

12. There is considerable difference in subjects in, 
respect to how far the delusion can be carried — some 
cannot open their eyes, or step, or move any muscle, 
yet they cannot be deceived concerning colors, or 
their own identity ; some can only be deluded in one 
way, and some can in all ways. 

13. The influence will pass off from some subjects 
within five minutes, and cannot be regained ; but in 
most cases it continues several hours, and in many 
cases several days. I have made them stop in the 
street, a week after induction, by a single word. 

14. A large majority of those persons who have 
ever been inducted or mesmerized in the usual way, 
can be made to perform these experiments when per- 
fectly awake, and when no one would suppose from 
their appearance that they were in any degree affected, 
or under any peculiar influence. Five minutes are 
enough to induct them sufficiently for this purpose. 






RULES FOR EXPERIMENTS. 



15. Any person acquainted with Etheropathy can 
feign and imitate all these experiments, so that no- 
sagacity can detect them. The reality of the whole 
matter can be proved only by the testimony of the 
subject himself. If he is ambitious to enjoy the 
character of an imposter, he may be gratified by first 
becoming a liar. When the subject says that he can- 
not open his eyes, and pledges his honor to the truth 
of his assertion, the only way is to assume that you 
believe him. If you doubt him, it is better not to 
tell him, nor any one else, of your doubts ; you m,ay 
do him injustice. Let every one present judge for' 
himself. The operator should never say that he 
knows that the subject is not deceiving, he should 
only answer for himself — for his own integrity. He 
may say, if he thinks proper, what he knows about 
the character of the subject for truth and honesty ; 
but he cannot truly say that the subject is not deceiv- 
ing, and he should not risk his own reputation by 
doing so. 

16. The advantage in performing Credencive ex- 
periments is, that they are successful upon about one 
person in twelve or- twenty throughout any commu- 
nity ; so that it is easy for any persevering man to 
convince the community where he happens to be, of 
the truth of Etheropathy by the testimony of their 
own citizens. Sometimes it will happen that the 
first persons attempted are found susceptible, and 
again fifty may be tried in vain. I find that about 
five in every six are slightly affected, so that I can 



248 PHILOSOPHY OF MESMERISM. 

perceive it myself, but not more than one in twelve 
or twenty will manifest the Credencive experiments 
perfectly. 

17. If a whole audience consents to be tried, the 
operator has only to say to them, that if there is any 
one among them who is susceptible, he will be af- 
fected while the operator is lecturing, or doing some- 
thing else, — and every one in the room who is both 
susceptible and rather Credencive will be affected ac- 
cordingly. The success of this experiment depends 
upon the character of the audience and the tact of 
the operator. It is better to say, that those who are 
willing to be inducted may occupy certain reserved 
seats : this will prevent the rest from becoming 
alarmed and leaving the room, and it will also enable 
you to come into contact with them and make useful 
passes over the eyes and limbs. 

18. The success of Credencive experiments is 
greatly retarded by the presence and hostile conduct 
of sceptics, and of proud, imperious, and contempt- 
uous persons, or any persons who do not conceal their 
incredulity. 

Experiments in Somnambulism. 

19. If the subject seems to be in a high degree 
susceptible, so as to be inclined to go to sleep, let him 
alone a while, and then ask him if he is asleep ; if he 
says no, then tell him to go to sleep, and wait a while 
longer ; then ask him the question again as before, 
until he says he is asleep. 



RULES FOR EXPERIMENTS. 

20. When the subject is asleep, ask him concern- 
ing his health and the health of yourself, and your 
peculiar feelings. Pinch your own hand, and see if 
he shrinks as if it were his own hand. Taste of 
something, and ask him what he tastes. Move your 
features and limbs, and see if he does the same. Ask 
him who else is in the room, or who is in the next 
room. If he cannot answer any of these questions 
in a satisfactory manner, he is not in a Clairvoyant 
nor sympathetic state. 

21. Tell the subject to open his eyes without 
waking, and he will generally do so. If the sub- 
ject is skilful in any thing in his ordinary state, he will 
be much more so now. He will sing, or paint, or 
dance, or declaim better than ever, and with less em- 
barrassment ; but he is apt to become sleepy. I have 
found that such performances are best when the sub- 
ject is awake, but under Credencive influence. 

22. When you restore the subject, look him in the 
eye, and tell him not to have any headache, nor 
tremor, nor sickness, nor rheumatism, nor melancholy, 
etc. ; and he generally will not. as long as the in- 
fluence remains in any degree. 

Experiments upon Diseased Persons. 

23. If the person to be operated upon is affected 
with some disease, and the object is to effect a cure, 
you should begin by making yourself acquainted with 
the history and symptoms of the case, and, if con- 
venient, consult with a physician, before proceeding 
to induct him. 



250 PHILOSOPHY OF MESMERISM. 

24. Get rid, if possible, of all curious and inquisi- 
tive persons, and those who have never seen experi- 
ments. It is better still, if you can have the room 
exclusively for the use of yourself and your patient. 

25. Whatever effect you wish to produce, tell the 
patient that it will probably be produced, if he is in 
a proper state of susceptibility and of conformity. 
Tell him not to trouble his mind by trying to be 
affected, but to merely keep his mind upon the prob- 
ability that he will. 

26. After having tried fifteen minutes, if you find 
you have produced no apparent effect, tell the subject 
that you have affected him in some degree, and that 
by repeating the operation several times, his debility 
will be relieved. For it is undoubtedly true, that a 
healthy person always benefits a debilitated one. 

27. If you find that you have a Credencive con- 
trol over the patient, assert that his disease is cured, 
or that it is relieved, as the case may require. If his 
disease is local, make local passes and applications, 
and assert that they will certainly be efficacious, and 
they generally will be so. 

28. If the subject is much inducted and under per- 
fect control, no other medicine is necessary ; though 
the medicine may be taken if the physician insists 
upon it, and the operator can generally modify its 
effects at his pleasure. 

29. If the patient is but little affected, and the in- 
fluence acquired is but slight, then medicines must be 
used as usual ; but the medicines may be inducted in 






RULES FOB EXPERIMENTS. 251 

the presence of the subject, and he himself may be 
inducted also, and told that the medicines will hare a 
favorable effect ; and they will actually have a much 
more beneficial effect than if no such ceremonies were 
performed. 

30. Electricity is often useful in those cases where 
the nerves have ceased to perform their function with 
proper vigor ; and I would advise its use when mes- 
meric induction fails to produce sufficient effect. It 
may be used in addition to the mesmeric induction, 
and thus render essential service in the hands of a 
skilful person. 

31. If a subject is Clairvoyant, and in that state 
gives advice and prescribes medicine, I would recom- 
mend you to apply to a physician and get his consent 
before following the direction of the Clairvoyant. 

I wish, in conclusion, to call the attention of the 
medical faculty especially, to the important fact, that 
medicine of a proper kind will have the desired effect 
with a hundred fold more certainty, if the patient is 
in some degree under the Etheropathic influence j 
and what is equally important is, the fact that many 
diseases may be reached by medicine and etherean 
induction combined, when neither alone would be 
successful. A homoeopathic dose will be sufficient in 
any case where the patient is susceptible either to the 
induction of the silent will of the operator, or of his 
magical language. 



PHEENO-PHILOSOPHY 



A CHART 

TO BE USED IN EXAMINATIONS. 



PRELIMINARY EXPLANATIONS. 

When numerical figures are used in examinations, 
according to the plan adopted in this chart, 4 denotes 
average size, and of course no organ can be more than 
7, nor less than 1, and the organs altogether must ave- 
rage 4; if some are marked more than 4, others must 
be marked less than 4*, to compensate. 

But as mathematical precision cannot be obtained, it 
is better not to use mathematical expressions, which seem 
to profess such exactness. I therefore prefer to use the 
following : 

Marks which denote the sizes of the Organs examined. 



| Very large. 

|| Rather large. 

| Above average size. 
O Average size. 
— Below average size. 
= Rather small. 
=E Very small. 



CHART 



TEMPERAMENTS. 

The Muscular Temperament is caused by large limbs 
and muscles and indicates slowness and strength, with- 
out much activity or sensitiveness. 

The Phr mo-Nervous Temperament is caused by large 
and active brain and nerves acting upon slender mus- 
cles, and indicates sensitiveness and activity rather than 
strength. 

The Digestive Lymphatic Temperament is caused by 
a large development of the digestive organs and a 
comparative deficiency of vigor in the arterial circula- 
tion ; it indicates indolence and a love of sedentary 
employments. 

The Arterial or Sanguine Temperament is caused by 
large and active lungs and vigorous arterial circulation ; 
it indicates a power of vigorous, ardent and energetic 
action. 

The Venous or Bilious Temperament is caused by 
much venous blood and large liver ; it is supposed to 
produce dark hair, eyes and skin. It indicates a pow- 
er of long continuance in any operation. 

The Debilitated Temperament is caused by any ha- 
bit or disease, or weakness, either acquired or hereditary, 
which tends to impair the energy of the character. 






CHART. 

The size of the whole constitution compared with 
that of the average of others of the same age, sex and 
race, should be estimated and stated in order to a correct 
estimation of the force and influence of the character, 
for, all else equal, size is a measure of power. 



DIRECTIVE ORGANS. 



PERCEPTIVES. 

1. Flavor. — This organ gives prominence to the bones 
under the eye near the nose — it bestows the power of 
perceiving the qualities of food, drink and perfumes. 

2. Extension or Size. — This organ bestows the pow- 
er of observing the outlines, distances, extent and forms 
of things ; it gives practical talent and a memory of 
facts and things, in detail. 

3. Direction. — This organ is commonly called Loca- 
lity ; it gives the talent for navigation and surveying 
without scientific instruction — the memory of places — 
the points of the compass — the directions of objects. 

Note. — Individuality, Form and Size, I include under the name 
of Extension. I do not think sufficient evidence has been yet given 
that there is any such power as Individuality; I therefore reject it; 
nor do I think that a clear distinction has been established between 
the organs of form and size— all that observation has fully proved 
is, that a general fulness, width and prominence of the forehead at 
the place where it joins the nose, indicates practical talent in de- 
tails, all the rest is mere hypothesis. 



D CHART. 

4. Weight. — Perception of force, weight, tangibili- 
ty, and resistance in balancing, touching and various 
delicate operations requiring manual skill. 

5. Eventuality. — Perception of changes and motions, 
talent for the detail of stories and history. 

6. Words, or perception of sounds, commonly ca'led 
the organ of language ; it gives a memory of words 
and sounds without reference to their meaning or uses. 

•7. Color. — Perception of the nice shades of color, 
foundation of the talent for the coloring of paintings, &c. 

8. Order. — Perception of order in the arrangement 
of things, and talent for neatness and precision in details. 

9. Number. — Arithmetical calculations. 

10. Time. — A doubtful organ, which is supposed to 
give a talent in chronology, in marching and dancing. 

11. Tune or Vocalness. — A doubtful organ, supposed 
to contribute in some way to musical talent. I suspect 
that it merely gives an impulse or a love of using the 
voice to make any kind of sounds which may be neces- 
sary. 

REFLECTIVES. 

12. Comparison. — Power of distinguishing resem- 
blances and classes ; it is the foundation of the talent for 
rhetoric, and poetic expressions founded upon analogy. 



CHART 



13. Causality. — The power of perceiving connection, 
dependance, cause and effect ; it gives original talent, 
depth, logical ability, and inventive talent. 



IMPULSIVE ORGANS. 



These organs are divided into two classes, the Ipseal 
and Social. 

* THE IPSEALS OR SELF-RELATIVES. 

The Ipseal Impulsives are located on the side of the 
head, and are divided into five ranges, as follows : 

CORPOREAL RANGE. 

I. Pneumativeness. — Propensity to breathe — to make 
an exertion when air is wanting to sustain life and ac- 
tion, and prevent suffocation. 

II. Jllimentiveness . — Propensity to eat and drink to 
prevent hunger or thirst. 

III. Sanativeness. — To avoid injuries and diseases of 
the body and remove the causes of pain. 

BELLIGERENT RANGE. 

IV. Destructiveness. — To kill, crush, destroy, or be 
angry and severe. 



8 CH AR T . 

V. Combativeness. — To fight, contend, dispute, resent, 
contradict. 

PRUDENTIAL RANGE. 

VI. Secretiveness. — To avoid direct encounters, to con- 
ceal intentions and act cunningly. 

VII. Cautiousness. — To look around for danger and 
difficulty and guard against it. 

INDUSTRIAL RANGE. 

VIII. Constructiveness. — To build, construct — learn 
the nature of structures. 

IX. Acquisitiveness. — To acquire property. 

IMPROVING RANGE. 

X. Experimentiveness . — Playfulness, mirthfulness, wit; 
a species of playful activity of the powers, love of 
new contrivances and experiments. • 

XI. Perfectiveness.—To improve, to plan and execute 
in superior and poetical style. 

XII. Hope or Migrativeness. — To undertake distant, 
new and doubtful enterprizes, and expect success and 
happiness. 



CHART . 9 

SOCIAL IMPULSIVES. 

ESTABLISHING GROUP TO ESTABLISH SOCIETY. 

1st. Amativeness. — To love the other sex. 

2d. Parentiveness or Philoprogenitiveness. — To pro- 
tect the young and helpless. 

3d. Inhabitiveness. — To remain at home and to con- 
centrate the thoughts in a limited spot. 

4th. Adhesiveness. — To cling with fondness to parents 
and friends in the domestic circle. 

GOVERNING GROUP TO GOVERN SOCIETY. 

5th. Imperativeness. — Self esteem, to govern command 
and direct others. 

6th. Approbativeness . — To covet favor, applause, 
praise or popularity. 

7th. Firmness. — To be unmoved by persuasion. 
8th. Justice or Conscientiousness. — To be impartial. 

CONFORMING GROUP TO CONFORM TO SOCIETY. 

9th. Submissiveness. — To obey and reverence superi- 
ors. 



10 CHART. 

10th. Kindness. — To be kind and gentle and courte- 
ous to strangers and others. 

11th. Imitativeness.— -To do as others do and feel as 
others feel and think as others think. 

12th. Credenciveness. — To believe what is said or writ- 
ten. 



A NEW SYSTEM 

OF 

PHRENOLOGY. 



INTRODUCTION. 



The study of human nature has in all ages been 
deemed of the very first importance, and called into vi- 
gorous action the master minds of every civilized na- 
tion. .But the numerous systems that have been suc- 
cessively produced and abandoned, afford sufficient 
evidence that the great fundamental principles of hu- 
man nature had never been discovered. Some philoso- 
phers have shut themselves in their closets and endea- 
vored, by reflecting upon the operations of their own 
minds, to frame a system of mental philosophy which 
would apply to all mankind : But the result was that 
they only acquired an imperfect history of a few of 
their own mental powers, while they remained in total 
ignorance of the causes which produce the great diver- 
sity of human character. Others endeavored to acquire 
a knowledge of man by travelling, and mingling with 
all classes and conditions of the human race. These 



12 INTRODUCTION. 

were more successful ; but however much knowledge 
might, by the experience of a whole life, be acquired 
in this manner, it necessarily died with the individual, 
as it was of such a nature that it could not be commu- 
nicated. Anatomical investigation, was a method of 
studying human nature ; but, although this led to 
more correct notions concerning the functions of the 
body, it shed no light upon the nature of the mind. 
The study of Physiognomy, is another method which 
has been pursued from the time of Aristotle, Theophras- 
tus, and Zopyrus, among the ancients, to the attempts 
of Camper and Lavater of our own day ; but all the 
real success which has attended the labors of physiog- 
nomists, is owing to their approximation to the great 
truths of Phrenology, though they were utterly igno- 
rant of this science. By examining the works of Cam- 
per and Lavater, it will be found, that the few useful 
truths which they contain, are based upon the princi- 
ples which are explained in this work. 

The foundation of Phrenological science, was laid by 
the discovei'ies of F. J, Gall, a native of Germany, 
who was born March 9, 1757. His attention was first 
directed to the subject while a school boy, from the cir- 
cumstance that those who committed the words of their 
lessons to memory with the greatest ease, had promi- 
nent eyes. He next observed that those who excelled 
in the memory of places, had a peculiar prominence up- 
on the forehead. After he left the University, he com- 
menced the practice of medicine. He was now a man 
of science — his very profession led him to study human 



INTRODUCTION. 13 

nature in connection with the human constitution — and 
he began to reflect — " If the prominence of one part of 
the head indicates one talent, and the prominence of 
another part indicates another, may not all the talents 
and dispositions of men be indicated by the develope- 
ments of different parts of the head *?" The suggestion 
seemed plausible ; and he accordingly, after having in 
vain examined all the different authors on mental philo- 
sophy, betook himself to the observation of the heads 
of peculiar characters. He was successful, even be- 
yond his most ardent hopes ; for he soon discovered ex- 
ternal indications of talents for painting, poetry, and 
the mechanic arts, besides several of the moral and ani- 
mal propensities. Gall's first publication on the subject 
was in 1798. He very naturally failed to give system 
to the facts which he had discovered ; and the names 
which he gave to the organs were unphilosophical. In 
1801, fortunately for the science, John Gasper Spurz- 
heim, also a German, became the pupil of Gall, and in 
1804 was admitted as his partner. 

In 1802, the lectures of Dr. Gall at Vienna, which 
had continued for five years, were prohibited by an or- 
der of the government, obtained through the influence 
of the clergy. In 1805 Gall and Spurzheim left Vien- 
na, and travelled to some of the other cities of Europe, 
lecturing upon, and disseminating their doctrines. In 
1807, Gall arrived at Paris, and remained there until 
his death, which took place in 1828. 

Spurzheim dissolved his partnership with Gall in 
1813, and in 1814 visited Great Britain, and lectured 



14 INTRODUCTION. 

in the principal cities. In 1817, Spurzheim returned to 
Paris. In 1S24, the lectures of Gall and Spurzheim at 
Paris, were prohibited by an order of the government. 
Spurzheim again visited Great Britain in 1825, where 
he afterwards spent most of his time until June 20, 
1832, when he sailed from Havre, and arrived at New- 
York, August 4. He remained in New-York until the 
11th, when he proceeded to New-Haven. On the 16th 
he left for Hartford, and from that city he went to Bos- 
ton, where he arrived on the 20th. He gave a course 
of lectures in Boston, and another at Cambridge. This 
was the last labor of Spurzheim in the cause of science. 
A slow, continued fever, not at first considered danger- 
ous, finally proved fatal, and he died at Boston, Nov. 
10, 1832. No man was ever more sincerely lamented. 
To the honor of my native city, the most distinguished 
tokens of love and regard were extended to him while 
living, and the highest testimonials of grateful reve- 
rence followed him to the grave. His beautiful monu- 
ment at Mount Auburn, is but an emblem of the pure 
affection with which his memory is cherished. The 
marble may perish, and the place of his burial be for 
gotten ; but the names, both of Gall and Spurzheim, 
are immortal. They must always be associated with 
principles that will be known and appreciated, while 
science has a temple or a devotee on the earth. 

Dr. Gall laid the foundation of Phrenological science 
by discovering that when certain portions of the skull 
protruded in a peculiar manner, the character and ta- 
lents of the individual were indicated by the protrusion. 






INTRODUCTION. 15 

Upon a careful anatomical investigation, he ascertained 
that the protrusions of the skull were generally caused 
by developements of portions of the brain immedi- 
ately beneath ; these portions he called Organs. His 
examinations of the brain led him to the important 
fact, that its principal internal parts are constituted 
of fibres extending from the circumference of the brain 
to the central medulla oblongata and that these fibres 
were crossed by others which proceeded in an opposite 
direction. Dr. Gall took a profound view of the sub- 
ject, and conceived that, in consequence of his discove- 
ries, a great revolution must take place in the science 
of the mind. He proceeded to learn the truth by ob- 
servations made upon animals and men — upon the living 
and the dead — upon sculptured busts and painted por- 
traits, and after a whole life spent in laborious researches, 
with the assistance of his distinguished pupil, Dr. Spurz- 
heim, he succeeded in placing Phrenology upon a solid 
and enduring basis. It had imperfections — it was min- 
gled with error — a part only of the truth was known, 
but enough was disclosed to show that all previous sys- 
tems were false, and that the right path had at length 
been discovered. No one was more sensible than Dr. 
Gall himself, that the science was imperfect. He did 
not attempt to arrange and classify the organs upon any 
philosphical plan, for he had not obtained a sufficient 
number of facts. He was not a friend to new theories 
and schemes, the results of mere human ingenuity, but 
labored with incredible patience and industry to disco- 
ver the laws which the Almighty had ordained to regu- 



16 INTRODUCTION. 

late the operations of mind ; and he continually insisted 
that carefully observed facts are the only sure elements 
of science and the only reliable indications of the natu- 
ral laws which God has established in the constitution 
of man. Dr. Spurzheim attempted to systematize the 
discoveries of Gall and himself and to reduce them to 
a science. He divided the Organs into two grand di- 
visions, one of which he denominated the Intellectual 
faculties — they are located in the forehead. The other 
grand division he denominated Affective faculties. He 
sub-divided the Affective faculties into Animal Propen- 
sities and Moral sentiments and ascribed certain -pecu- 
liar emotions to the moral sentiments, (located in the 
upper part of the head,) which he supposed that the 
animal propensities (in the lower part of the head) did 
not possess. All the Phrenological writers, (in our lan- 
guage at least,) have agreed essentially with Spurzheim 
in his arrangement and subdivision, except myself. 

In the year 1S34 I commenced lecturing upon Phre- 
nology, but did not otherwise publish my peculiar views 
of this science until 1S39, when my " New System ot 
Phrenology" was laid before the public. That work 
contained a new classification and arrangement of the 
Phreno-organs, a new system of Phi-eno-Physiognomy, 
a new doctrine of hereditary resemblance, and several 
newly discovered Phreno-Organs. That these things 
were not essentially new no one has attempted to show, 
but their truth was denied by every author in this coun- 
try who had previously committed himself by advocat- 
ing different doctrines upon these subjects. 



INTRODUCTION. 17 

Mr. George Combe had just arrived in this country 
at the time when the work was issued. It was gene- 
rally understood that the mantle of the illustrious Spurz- 
heim had fallen in an especial manner upon him ; and I 
was therefore desirous to receive his sanction of the 
new doctrines which I ha I advanced. But before I 
had an opportunity to make his acquaintance, I learned 
that he was opposed to the New System. He avoided 
mentioning it in his lectures and writings, and when the 
subject was urged upon his attention by some one who 
thought my doctrines correct, he seemed exceedingly an- 
noyed and irritated. Under these circumstances I de- 
clined his acquaintance, and determined to appeal to the 
scientific public. I was then engaged in lecturing in 
Pittsburg, Penn. ; and being informed by a correspon- 
dent that Mr. Combe was to lecture in Albany, I im- 
mediately proceeded to that city and gave a course of 
lectures, in which I stated to the highly respectable au- 
dience that attended, the grounds of the difference be- 
tween the two systems. At the conclusion of my course 
I was gratified to find my system had made a favorable 
impression, the evidence of which may be found in the 
proceedings and resolutions recorded in the conclud- 
ing part of this work. 

I then proceeded to the city of New-York, where I 
delivered a very successful course of lectures. In the 
meantime Mr. Combe gave his lectures in Albany, and 
at their conclusion a Phrenological Society was formed, 
and Mr. Combe's collection of plaster casts of heads 
purchased for illustrations. The relative merits of the 

2 



18 INTRODUCTION. 

two systems became the subject of much discussion, 
and I was invited to return to Albany and repeat my 
lectures. I consented, and rinding that the influence of 
Combe, Caldwell and Fowler was all united to * reate a 
state of public opinion unfavorable to what I deemed 
the cause of truth, I was desirous to provoke a discus- 
sion which would give me an opportunity to vindicate 
myself. I therefore addressed a letter to the President 
of the Phrenological Society, requesting the appoint- 
ment of a committee composed of their most competent 
members, to investigate and determine the relative me- 
rits of the two systems. The committee seemed to be 
actuated only by the spirit of truth ; and accordingly, 
after a laborious investigation, and after corresponding 
with Combe, Caldwell, Haskins and other distinguished 
authors, they made a unanimous report in my favor. 
This report produced a very powerful sensation. It 
consists of twenty-eight pages, drawn up in a masterly 
manner by the chairman, Professor Eben Norton Hors- 
ford, now Rumford Professor in Harvard University, 
and laid before the Society for their consideration. Pro- 
fessor Amos Dean, of the Albany Medical College, 
(author of several able works on Phrenology,) read an 
argument of thirty pages in opposition to the report. 
One of his adherents read another of about equal length. 
About the same time the American Phrenological Jour- 
nal arrived in this city, thirteen pages of which were 
occupied with a very hostile review of my book, writ- 
ten by Dr. Caldwell, of Kentucky, a gentleman of great 



INTRODUCTION. 19 

ability, and the author of several works upon this sub- 
ject. 

Professor Horsford replied to the objections and ar- 
guments which had been adduced, and in the face of 
the whole array of eloquence, authorities and prejudice, 
succeeded in obtaining for his report the sanction of a 
large majority of the Society, after it had been six 
months under their inspection, and the ingenuity of the 
most able critics in the country exhausted upon it. It 
is worthy of remark that when the investigation com- 
menced not one of the committee approved of my 
views. ' 

This Report was all that I could wish. Two thou- 
sand copies were printed, and it was widely circulated. 
It was sent to every one who was supposed to take es- 
pecial interest in the subject ; but up to the present 
time no one has attempted to controvert its positions, or 
deny the correctness of its conclusions. 

If any one enquires why all phrenological authors 
and lecturers did not at once adopt this sysiem, or else 
show its imperfections, I can only answer by referring 
to the history of other improvements. Human nature 
always exhibits the same traits under similar circum- 

I stances. 
When the Albany report was sent by the Chairman 
to a periodical which professed to be a Phrenological 
Journal, the editor was not permitted to notice it, such 
was the hostility of his employers to the new system. 
I will not comment upon these facts, but content my- 
self by making them known. In the meantime, the 



20 INTRODUCTION. 

public generally, and all those (not being themselves 
authors, nor the dependents of authors of phrenological 
works,) who are disinterested and independent, without 
a single exception within my knowledge, have admitted 
the correctness of the Report, and the superiority of 
the new system. 

When the doctrines of Phreno-Magnetism and Neu- 
rology were announced, and were making converts by 
thousands, and multitudes of new organs were daily dis- 
covered by this means, so that my favorite system was 
threatened with an overwhelming inundation, I was 
forced to take up this subject in earnest. Almost every 
friend I met asked my opinion of the new doctrines and 
new organs, and seemed surprised at my scepticism. 

In 1842, the public were assured by Messrs. Sunder- 
land, Buchanan, Fowler and Caldwell in this country, 
and Elliotson, and many other phrenological writers in 
Great Britain, that the organs of the brain could be ex- 
cited by touching the head of a person in the mesmeric 
condition. A large number of new organs were an- 
nounced as discovered by this new process and some of 
them of such an extraordinary character as to entirely 
overturn my new system of phrenology — and indeed 
every other system, if their claims were admitted ; so- 
cial organs were discovered in the very midst of my Ip- 
seal class, and Ipseal organs in my social class; some of 
the warmest friends and stoutest advocates of my new 
system fell under the influence of the delusion, and I 
stood for a while almost alone, expecting soon to be 
obliged to surrender at discretion to the combined 



INTRODUCTION. 21 

forces of Phreno-Mesmerism, Pathetism, Neurology 
and Hypnotism, for these were the formidable names 
which the new science assumed. At first, such was the 
force of the testimony that I supposed that the organs 
of the brain actually could be in some cases excited in 
the way pretended ; and had all the experimenters been 
as candid and judicious as Caldwell and Elliotson, I 
should doubtless have been completely misled ; but the 
extraordinary and ridiculous organs which Buchanan, 
Sunderland and Fowler pretended to have discovered 
rendered the whole proceeding suspicious, and induced 
me to commence a series of experiments for my own 
satisfaction. I very soon detected the nature of the 
errors which had been committed, but they were not 
easily dislodged from their hold upon the public mind. 

In 1845 I published a work of 350 pages entitled 
" Etherology, or the Philosophy of Mesmerism and 
Phrenology, including a new philosophy of sleep and 
of consciousness, with a review of the pretensions of 
Neurology and Phreno-Magnetism." This produced 
the desired effect. Buchanan's Neurology was abandon- 
ed. Nothing is now heard of the new organs, but a 
new delusion has taken its place under the name of 
Electro Biology, and Electro Psychology, which in 
reality are but effects of credencive induction as ex- 
plained in my Philosophy of Mesmerism. 

Mr. Fowler seems to give up the new mesmeric or- 
gans with much reluctance and regret, and it is indeed 
no wonder, for he had inserted into a new edition of 



22 INTRODUCTION. 

his phrenology, a long catalogue of them and declared 
that he had verified them by the examination of thou- 
sands of crania. Mr. Fowler, says — 

" No sooner had an application of Animal Magnetism been made 
to Phrenology, than I eagerly embraced it, not only to test the 
truth of magnetism in regard to the organs that were fully estab- 
lished, but also, when satisfied on this point, to see which of the 
doubtful organs stood being tested with magnetism, as well as wheth- 
er new ones could be discovered. Accordingly, the Rev. Le Roy 
Sunderland, Dr. Sherwood and myself instituted a series of Phreno- 
Magnetic experiments; a summary of that portion of the results 
■which relates to Phrenology is given. 

" Nothing has ever more interested me than those experiments, 
and I felt that I could not put another edition of this work to press, 
though it was stereotyped, without giving at least a summary of 
(hem. I will just add, that I have examined hundreds, probably 
thousands, of heads, since these discoveries were made, with the 
view of seeing whether examinations made by means of them, coin- 
cided with the characters, and I find they do without the least per- 
ceptible variation." 

It is hardly necessary to remark that these notions 
are now repudiated by .every one, notwithstanding their 
verification by Mr. Fowler's examinations of crania. 

The truth is, that the subjects whose organs were 
supposed to be excited, were highly susceptible to the 
mental influence of the operators ; and when any part 
of the head was touched, they very innocently man- 
ifested the phenomena which the enthusiastic opera- 
tors desired ; and they could very easily have been 
made to verify any other notions or organs, however 
absurd, which the wildest fancy could have suggested. 
The lesson taught in this matter should not be forgot- 
ten ; those who make examinations, and pronounce 
upon the size and function of parts, should be held 
to a rigid rule, from which fancy should be excluded. 

Mr. O. S. Fowler has lately, among various other 
similar things, published a phrenological work entitled 



INTRODUCTION. 23 

" Physiology" containing so many scientific blun- 
ders, as to be really beneath criticism ; but it includes 
several things which it is my duty to notice in this 
place, as they claim to be new discoveries in the sci- 
ence of mind. One relates to the organ of conscious- 
ness. He says, page 257, speaking of the corpus cal- 
losum, " the seat of the soul is undoubtedly in this com- 
missure, and the corpus callosum undoubtedly serves to 
impart that concert to all the faculties called con- 
sciousness, by which one faculty calls up such of the 
others as may be required to accomplish the end sought." 

Spurzheim and all other phrenologists denied that 
consciousness is the function of a single organ, and no 
phrenological writer suggested that there is a single and 
distinct organ of consciousness, before my work was 
published in 1845, on the Philosophy of Mesmerism 
and Phrenology. 

In 1844 I undertook to show that consciousness is lo- 
cated in the medulla oblongata and that the phreno-or- 
gans concentrate there and act upon it. Descartes 
made the pineal gland the seat of the soul, and some 
others among the ancients, placed the soul where Mr. 
Fowler has, in the callosum, but since phrenology has 
been taught, no advocate of this science ever suggested 
the idea that there is any conscious centre where all the 
phreno-organs act in concert, until I wrote my work on 
Etherology, in 1845. I gave my reasons in that work 
for this important improvement and attempted to recon- 
cile it with Phrenology. Mr. Fowler publishes the 
American Phrenological Journal ; and it was therefore 



24 INTRODUCTION. 

his duty to inform his readers that I had made, or at 
least attempted, such an improvement ; but I am not 
aware that he has ever mentioned even the publication 
of any of my works, except to misrepresent them ; yet 
two years after my work was published, he comes out 
with an organ of consciousness that he has just discovered. 
Such conduct only needs to be mentioned to be appre- 
ciated by honorable men as it deserves. But he locates 
consciousness in the corpus callosum and not in the 
medulla oblongata where I did. Haller, in his Physi- 
ology, written many years ago, refutes this idea and 
shows that it cannot be in the callosum ; this part has 
been ruined by disease and rent asunder, without affect- 
ing consciousness, so that it cannot reside there. (See 
Spurzheim's Anatomy of the Brain.) Again, the callo- 
sum is not possessed by birds, reptiles nor fishes, and 
only by the higher animals, yet the lowest animals have 
consciousness and they have faculties of mind to be 
" called up and to act in concert." Mr. Fowler must 
therefore, locate his consciousness some where else, — 
and I advise him w T hen next he commits plagiarism, to 
take the whole, the organ and its location; such conduct 
would at least have the merit of boldness if not of hon- 
esty. 

There is another discovery of Mr. Fowler's, which 
is ushered before the world in this work on Physiology 
and that is, that (I give his own words): 

" The heart, lungs, muscles, liver, bowels, pancreas, kidney, and 
all the other organs of the body have their cerebral organs in the 
cerebellum ; this conclusion is admirably fortified by the fact that 
all the nerves which connect the brain with the body proceed from 



INTRODUCTION. 25 

the cerebellum, as seen in the accompanying engraving, none from 
the cerebrum. This establishes the most perfectly reciprocal inter- 
relations between the body and cerebellum." 

Now the truth is, that no nerve whatever proceeds 
from the cerebellum! ! and no one but Mr. Fowler can 
be found who will make such an assertion ; every one, the 
veriest tyro, who knows any thing of the anatomy of the 
brain and the distribution of the nerves, knows that 
this is untrue. " The accompanying engraving" itself, 
to which Mr. Fowler refers, betrays him ■ it was evi- 
dently not made nor designed by Mr. Fowler, but was 
probably an old engraving which was originally intend- 
ed and used for some other purpose ; for upon a close 
inspection, it positively contradicts Mr. Fowler's asser- 
tion, that it will exhibit the nerves proceeding from the 
cerebellum ; the nerves, even upon the engraving, pro- 
ceed from the medulla oblongata, just as they should do, 
and not from the cerebellum as Mr. Fowler asserts. It 
seems almost incredible that Mr. Fowler should have 
lectured upon Phrenology more than a dozen years, and 
yet make such a blunder as this, but so it is. Any one 
who will take the trouble to look at a brain, will see at 
a glance that no nerve proceeds from the cerebellum to 
any part of the body ; but Mr. Fowler says that all the 
nerves which relate to the body proceed from the cere- 
bellum, and he attempts upon this foundation, to build 
up a theory of what he very classically terms the inter- 
relation between the body and the cerebral organs of the 
cerebellum ! ! This is a fair specimen of Mr. Fow- 
ler's writings with which he is now inundating the 



26 INTRODUCTION. 

country ; and although in a scientific point of view they 
are beneath serious criticism, this does not prevent the 
half-educated and " superficial " multitude from being 
misled by them. Nothing, I fear, will put a stop to these 
mischievous pretensions until an association is formed, 
composed of men of real solid attainments and sterling 
worth ; a society whose sanction of truth will have ex- 
tensive influence, and whose censure will annihilate pre- 
sumptuous ignorance, and send pretenders back to their 
rudimentary studies. 

In Europe there are some indications that Phrenolo- 
gy will be permanently established upon their institu- 
tions of learning. I understand that Dr. Robertson 01 
Paris, has, by his will, left $60,000 to the Edinburgh 
Phrenological Society, and I have also been informed 
that a Professorship of Phrenology has been establish- 
ed in one of the Universities of Scotland. In this 
country a conviction is settling upon the minds of all 
educated men, that the grand principles and the leading 
facts of phrenology are true ; but there is also a still 
more general conviction, that it is at present of no prac- 
tical value — that it is imperfect — that the truth is min- 
gled and adulterated with so much error as to render it 
merely a dangerous counterfeit — as a science it has been 
found deficient in system and consistency, and as an art 
it has been wanting in precision and practical certainty. 
This is the verdict of the public in this country, upon 
Phrenology as taught by Combe and Fowler. I pro- 
pose a reform, and offer a new system which I think is 
more in harmony with nature. I retain of the sys- 



INTRODUCTION. 27 

tern of Spurzheim all that I find to be true, and reject 
the rest. Having devoted more than twelve years to in- 
vestigation, observation and enquiry — this system is 
the result. I ask that it be examined thoroughly. Let 
not friendship favor it, nor charity spare its faults ; but 
let the keen edge of truthful criticism lay bare its de- 
fects with remorseless justice ; error deserves no friends 
and truth can safely bid defiance to the scrutiny of all 
its enemies. I have no selfish wish to propagate doc- 
trines merely beeause they are mine ; no one can be 
more eager to worship in the temple of truth, and no 
one can be more desirous to sacrifice his own egotism 
at her shrine. 

J. STANLEY GRIMES. 
Boston Feb. 22, 1850. 



SCIENTIFIC CLASSIFICATION. 



The organs of the brain may be scientifically and 
technically classified into Orders, Genera and Species, 
as follows : 

ORDER I. — DIRECTIVES. 

These were by Spurzheim denominated Intellectual 
Faculties. Their office is to receive impressions and 
transmit them to the mind. They may be divided into 
two genera, as follows : 

GENUS I. PERCEPTIVES. 

They receive impressions through the senses directly 
from external objects, modify them and transmit them 
to the conscious centre in the medulla oblongata, (the 
sensorium) where the mind resides, and operates in a 
mysterious manner, which is not yet understood. 

GENUS II. REFLECT IVES. 

These differ from the Perceptives in this, that they 
do not receive impressions directly from external ob- 
jects through the external senses, but they receive all 
their impressions by reflection from the other organs 



30 CLASSIFICATION. 

through the central mind or sensorium. These organs 
enable the mind to perceive the relations of all the im- 
pressions made by all other organs upon the mind. 

ORDER II.— IMPULSIVES. 

These were by Spurzheim denominated Affective Fa ■ 
culties and divided into propensities and sentiments. 
They receive impressions from the various parts of the 
body directly, and from the Directives indirectly, 
through the mind ; they are excited by our various 
wants, and impel us to those actions which are calculated 
to relieve them, but these Impulsives are blind and need 
the guidance of the Directives to reach the objects at 
which they aim. 

This Order is divided into two genera : 

GENUS I. IPSEALS. 

These originate actions that relate to self, and are 
subdivided into five species, called Ranges. 
Species 1. Corporeal. 
Species 2. Belligerent. 
Species 3. Prudential. 
Species 4. Industrial. 
Species 5. Improving. 



CLASSIFICATION 31 

GENUS II. SOCIALS. 

Which originate actions relating to society and all 
intelligent beings. 

They are subdivided into three species. 

Species 1. Establishing. 

Species 2. Governing. 

Species 3. Conforming. 

ORDER III. — SENSORIUM. 

A central organ of consciousness — the residence of 
the mind — it is located in the medulla oblongata at the 
point where the fibres of the brain converge, and where 
all the nerves of volition and sensation communicate 
and connect with the brain and with each other. 

Each organ of the brain when excited either impels 
to action or directs action, and at the same time excites 
the mind, evolving ideas and emotions peculiar to the 
organ excited. The Sensorium cannot be divided unless 
by considering the different states of mind produced by 
different organs as subjects of subdivision; this is the 
province of psychology and cannot be discussed in this 
treatise. 



ANALYSIS 

OF THE 

PHRENO. ORGANS 



ORDER I. — DIRECTIVE ORGANS. 



GENUS I. — PERCEPTIVES. 



1. Flavor or Chemicality. — This organ enables ani- 
mals and man to judge of the qualities of food, air and 
perfumes. When large it bestows the power of nice dis- 
crimination in matters of taste and smell, but it does . 
not give any disposition to indulge the appetite to ex- 
cess. The organ is so situated as when large to give 
prominence to the bone just under the eye when com- 
pared with the prominence of the forehead. The olfac- 
tory nerve appears to terminate in this organ. It was 
discovered by the author in 1837. 

2. Extension or Size. — Perception of distance, size, 
perspective. This organ is important in drawing, form- 
ing and measuring, 

It is my opinion that what we call the organ Form^ 
depends upon a combination of Extension and of Di 






DIRECTIVES. 33 

rection aided by Reflection. Form is extension in vari- 
ous directions. This organ when large, gives width 
and fulness between and immediately above the eyes. 
The space which others allot to the organs of Form and 
Size and Individuality, I allot to this one organ. This 
conclusion is the result of much observation and prac- 
tice. 

3. Direction, commonly denominated Locality. — It 
gives perception of the points of the compass and the 
direction of objects. Locality, the perception and me- 
mory of places, depends, in my opinion, upon a combi- 
nation of Extension and Direction, aided by some de- 
gree of reflection ; a talent for drawing, for mapping and 
for navigation depends also upon the same combination. 

This organ is situated betw een the centre of the fore- 
head and the middle of the eye brow. It must be ac- 
knowledged that after puberty the frontal sinus or ca- 



Note. Individuality. — I consider this a very doubtful organ; 
indeed I must confess that I do not believe in the existence of any 
such faculty, and of course I cannot admit the organ. It was 
thought by Spurzheim that a fulness of that part of the forehead 
where it joins the nose, indicates a faculty of perceiving things in 
general, without reference to their qualities. He considered it the 
faculty of individualizing and of forming such ideas as God, man, 
tree. Now to my mind it is clear that such ideas depend upon the 
Reflectives aided by all the Perceptives. I admit that a person 
who is full in this part of the head is possessed of the talent for 
the observation and memory of some qualities of things, and I 
explain it by saying that the part called Individuality is composed 
of portions of the organs of Direction, Eventuality and Extension. 

Note. Form. — I do not think that this is an independent or- 
gan, but that it is composed of portions of the organs of Extension 
and of Direction. I admit that width between the eyes indicates a 
memory of faces and forms, and so far Dr. Gall was correct ; but 
I deny that this power depends upon a single organ. 



34 DIRECTIVES. 

vity in the skull bone, renders it difficult to determine the 
size of an organ in this part of the head. 

4. Weight. — Perception of resistance or momentum. 
It is the essential organ concerned in giving the talent for 
mechanical skill and the delicate use of instruments in 
surgery, music, machinery and engraving. It must of 
course be possessed in a good degree by most animals, 
since it gives the power to command the muscles skil- 
fully in balancing, touching and jumping ; combined 
with the Reflectives it gives the engineering talent and 
the power of calculating the result of combined forces. 

When large it gives depth to the brow and an over- 
hanging appearance between the middle of the brow 
and the side of the nose. 

5. Eventuality. — The perception of motion, change 
and phenomena. The foundation of the talent for histo- 
ry, biography, anecdotes and general knowledge ; com- 
bined with the organ of Words it gives a talent for 
learning and literature in general. When the Reflec- 
tives are small it gives a tendency to be minute in the 
details of narrative, but when the organ of Words and 
of Eventuality are small and the Reflectives large, con- 
ciseness and brevity are the result. 

It occupies the centre of the forehead and gives it 
fulness. 

6. Words or Sound or Language. — Memory of 
words and the perception and memory of sounds. It is 
possessed by animals and man. It is the foundation of 
the talent for acquiring languages and also of writing 
and speaking ; but this organ alone will not make a lin- 



DIRECTIVES. 35 

guist, a speaker, nor a writer ; a good combination of in- 
tellectual organs is necessary for this purpose. I think 
this organ is one important element in the talent for a 
musical perception of sounds. I suppose that the organ 
of Tune merely gives the disposition to use the voice 
and to imitate it by instruments. 

When large it gives prominence to the eyes and 
crowds them downwards. 

7. Color. — Perception of hues and tints and nice 
shades of color ; it is large in distinguished painters. I 
very seldom find this organ so decidedly developed as to 
give me confidence in the external indication. I frank- 
ly acknowledge also that after the age of thirty, the 
bones of the skull and the frontal sinus^ (a cavity in 
the skull bone over the eyes,) render observations in 
many cases uncertain. 

It give fulness to the middle of the eye brow. 

8. Order. — A perception of the order, succession 
and arrangement of external objects. It gives a nicety, 
particularity, regularity and precision in all operations 
that require it and sometimes in those that do not ; com- 
bined with Causality it gives system to operations. Is 

it not related to regularity in time, in music and in danc- 
ing I 

It gives prominence to the brow between the centre 

and the outer extremity. 

9. Number or Arithmetical Calculation. — The 
foundation of mathematical talent ; combined with Or- 
der it makes a good book-keeper and accountant ; com- 
bined with Comparison a good salesman and purchaser, 



36 DIRECTIVES. 

where rapid computation is necessary ; combined with 
the Reflectives it gives a talent in the higher branches 
of mathematics. 

It produces fulness in the outer extremity of the 
brow. 

10. Time. — An organ proposed by Spurzheim. He 
thinks that it gives the perception of time in chronolo- 
gy, dancing and music : but I have not fully confirmed 
it by my observations; and I strongly suspect that Spurz- 
heim was deceived by some appearances, produced by 
a combination of Causality, Eventuality and Order. I 
doubt the existence of the organ of Time, but I do not 
deny it with entire positiveness. 

It is situated just above the organ of color, and out- 
side of Eventuality. 

11. Tune or Vocalness. — This is reckoned by all 
writers upon Phrenology, as an intellectual organ, but 
all the practitioners seem to admit that they cannot pro- 
nounce an opinion with any thing like positiveness or 
satisfaction concerning the musical talents of any one 
from his developements. This part of the brain is evi- 
dently related in some way to music, but it is not yet 
agreed in what way it contributes to bestow musical 
ability. My own opinion at present is, that this organ 
ought not to be classed here with the Directives, but 
with the Impulsives. Its function I conceive is to 
prompt and impel to make vocal sounds, whether musi- 
cal or not — to exert the powers of voice that we may 
thus make known our wants. It should therefore be 
classed with the Ipseals if this view is correct. It gives 






DIRECTIVES. 37 

a love of music merely because music calls the powers 
of the voice into exercise. But this organ needs fur- 
ther investigation before we can speak confidently con- 
cerning it. 

It is located just above the organ of Number, which is 
at the outer extremity of the eye brow and extends up 
to the organ of Experimentiveness. I shall not ven- 
ture to change it to the Ipseal class, but suspect that it 
will ultimately be done by future investigators. 

GENUS II. REFLECTIVES. 

12. Comparison or Classification. — All the ideas 
which we acquire by the Perceptives and also by the ope- 
ration of the Impulsives are analyzed, compared and 
classed by this faculty, and when this is well done they 
can be called up as they are wanted, with ease and fa- 
cility. It is the foundation of the talent for rhetoric, 
poetry and of scientific classification, and also of analo- 
gical illustration in teaching ; it originates parables, 
comparisons and allegories — it gives that kind of judg- 
ment which is founded on comparison with past experi- 
ence, and not upon original reasoning founded upon the 
nature of things. 

It is located in the centre of the upper part of the 
forehead. 

13. Causality or Connection. — This power, like 
Comparison, relates to all the other powers as their su- 
perion It perceives the connection, relation and de- 
pendence of all ideas and feelings, all appearances and 



38 DIRECTIVES. 

phenomena. It is the organ which gives the idea of 
the unity and connection of things that are apparently 
different, disconnected or confused. It is this lhat seeks 
for the cause of things — the unseen nature of things — 
the origin and the ultimate results of all movements ; 
it is this that seeks for the laws of nature which con- 
nect together things the most distant, various, and ap- 
parently discordant ; it gives ability to find new, shorter 
and better modes of producing results ; in mechanics, 
in science and in poetry, this gives originality, ingenuity, 
profoundness, foresight and sagacity. But important 
and powerful as this faculty is, it can only act upon the 
material furnished by other organs, and therefore we 
cannot determine what this organ will produce without 
first knowing the size and condition of the other organs. 
It is situated at the outer side of Comparison about 
an inch from the middle line of the head, and contri- 
butes to give prominence to the side of the upper part 
of the forehead. 



IMPULSIVES. 39 



REMARKS 

ON THE NATURE OF THE IMPULSIVE POWERS AS DISTIN- 
GUISHED FROM THE DIRECTIVES OR INTELLECTUALS. 



What I name here Impulsives, Spurzheim named 
Affective Faculties. I object to the division of the Im- 
pulsives made by Spurzheim, into animal propensities 
and moral sentiments. There is no ground for the dis- 
tinction : the reasons given by Spurzheim are utterly 
erroneous, for he alleges that the moral sentiments 
(higher Impulsives) are accompanied by peculiar emo- 
tions which distinguish them from animal propensities, 
(highe* Impulsives.) I object to this, and appeal to the 
consciousness of. any man, whether his animal propen- 
sities are not, when active, accompanied with emotions 
quite as peculiar and even more powerful than those 
which attend the operation of the higher powers, which 
Spurzheim denominates Moral Sentiments. Is not Ali- 
mentiveness accompanied with hunger, and Destruc- 
tiveness with anger, and the lower Socials with emo- 
tions of love, and are not these emotions as powerful 
and as peculiar as those that attend Kindness, Submis- 
siveness, Conscientiousness or Imitativeness 1 There is 
then no ground for this division, since each organ pro- 
duces an emotion or state of consciousness peculiar to 
itself and different from that produced by every other 
organ. 



40 



1MPULSIVES. 



The classification by Fowler includes all the faults of 
that of Spurzheim, besides still greater faults of its own, 
and has never been deemed worthy of especial criti- 
cism. 

Instead, therefore, of dividing the Impulsive organs 
into propensities and sentiments, I divide them into Ip- 
seal and Social, and subdivide them into Ranges and 
Groups. This classification has received such high and 
extensive sanction that I think it may now be deemed 
as permanently established. 



REMARKS 

ON THE ARRANGEMENT OF THE IPSEALS,- 

The rule which should be our guide in a scientific 
classification of natural objects is, to arrange together 
those things which bear the nearest affinity and analogy 
to each other. I conceive that the perfection of any 
science depends almost entirely upon the success of its 
founders in the arrangement, classification and nomen- 
clature of its elements : for this reason I have always 
been solicitous to discover the true and natural founda- 
tions for a systematic, arrangement and a correct nomen- 
clature of the Phreno-organs. In considering the 
whole Ipseal class I thought I discovered that from 
Pneumativeness to Hopefulness, there is a regular sue- 



IMPILSIVES. 41 

cession and order of developement which a philosophic 
mind could not easily mistake ; that these organs are 
connected together as a natural chain, consisting of 
twelve or more links, each of which upon a careful 
analysis, is found to have the Ipseal character and to 
possess an undoubted right to be admitted into the fami- 
ly of Ipseal organs. Again it is evident that the first 
three Ipseals have one feature in common which is not 
possessed by any other organs of this class, namely, 
that they directly relate to corporeal, Ipseal wants. The 
two organs above these bear also a common character, 
they tend to violence, for Ipseal purposes ; they are un- 
like the two powers Secretiveness and Cautious- 
ness and are so nearly alike in function, as to be with 
difficulty distinguished from each other, yet they are 
both easily distinguished from any other organs of this 
class, no other has the violent character. 

The next or third Range is composed of Secretive- 
ness and Cautiousness ; here again the functions are 
strongly analogous, and the propriety of the association 
of the two organs into one Range is perfectly obvious, 
at the same time the utter absence of hostility or vio- 
lence in their character not only distinguishes them 
from the preceding organs, but actually affords so pow- 
erful a contrast that while one Range deserves the name 
of Belligerent, the other is equally entitled to the term 
Prudential. 

In the fourth Range, consisting of Constructiveness 
and Acquisitiveness, the analogy of the two organs is 
less striking at first, but upon examination it become? 



42 IMPULSIVES. 

not only obvious but highly interesting ; they have 
much in common, — they both relate to the same class of 
objects — both relate to climate — to fuhire Ipseal wants 
and to those productions of nature which we expect to 
need ; both distinguish the Rodentia and neither is une- 
quivocally manifested by any other quadruped. Spurz- 
heim was particularly struck with the anatomical con- 
nection of these two organs. 

Finally, we come to the highest Ipseal Range. Here 
as might be expected, the sphere of action is less con- 
fined — there is a greater freedom of choice — a greater 
variety of objects is concerned ; but amid and above 
the whole there is one grand distinctive feature which 
marks all the organs in this Range and which can easily 
be discovered — it is a tendency to change for the sake 
of improvement. 

All human performances are necessarily imperfect ; 
but I doubt whether in the whole round of the sciences 
any thing more beautifully systematic can be found, 
than is exhibited in the arrangement of the Phreno-or- 
gans as thus set forth 



IMPULSIVES. 43 



ORDER II. — IMPULSIVES. 



GENUS I. IPSEALS. 

These organs impel to those acts and produce those 
feelings which relate exclusively to the advantage of 
self and therefore they are denominated Ipseal, from 
the Latin word Ipse, self. A person who has the Ipse- 
als generally large and the Socials small may be said 
to be an Ipseal character, but it rarely happens that they 
are all large ; most persons have some Ipseals and some 
Socials large while other Ipseals and Socials are small. 

The Ipseals are divided into five Species denominated 
Ranges, as follows : 

SPECIES I. — CORPOREAL RANGE. 

This Range is relate.d to the corporeal necessities. 

I. pnetjmativeness. — The propensity to breathe vo- 
luntarily and to make exertions to obtain air when it is 
required. When sufficient air cannot be produced it iff 
this that produces that agonizing consciousness which is 
called a sense of suffocation ; the Pneumogastric nerve 
(lungs and stomach) connects the lungs with the brain 
and with this organ. Persons in whom this organ is 
deficient, fall easily into sedentary habits and become 
careless in regard to the ventilation of their rooms. 
When the organ is developed to excess it produces such a 
love of exercise in the open air as to disqualify for study 



44 IMPULSIVES. 

and reflection. A comparison of the brains of Indians 
with those of while men shows that this organ is gene- 
rally much larger in the Indians. It is generally large 
in those who have large lungs. The author discovered 
this organ in 1837. 

When large it gives greater prominence forward and 
greater width to the cheek bones than they would have 
if it were small. 

II. Alimentiveness. — The propensity to eat and 
drink — when not gratified it produces a state of con- 
sciousness called hunger or thirst. It is large in those 
who never forget or neglect' to attend to matters relating 
to food. It does not follow that those who have this 
organ large are great gormandizers or drunkards, they 
may eat but little, but that little is deemed by them a 
matter of great importance ; persons, on the contrary, 
with the organ small although they may occasionally 
eat immoderately, are very apt to neglect their food and 
be irregular in their attendance^ to their meals — their 
minds being pre-occupied with matter interesting to lar- 
ger organs. A branch of the Pneumogastric nerve con- 
nects this organ and the brain with the stomach. 

It gives width just before the orifice of the ear. 

III. Sanativeness. — Bodily pain, injury and disease; 
the propensity to protect the constitution from injuries 
and diseases. When any part of the body is injured or 
diseased an impression is transmitted along the nerves 
to Sanativeness, and from this organ to the central Con- 
sciousness, thus rousing the mind to a sense of pain. 
Bodily pain is therefore produced by this organ in order 



IMPULSIVES. 45 

to rouse all the powers of mind and body to protect the 
constitution and remove the cause of the injury and 
pain. Sanativeness is generally largest on those ani- 
mals and men who take the most delight in injuring 
others. The larger the organ the more acute is the 
feeling of pain ; the rabbit, the lamb and the deer re- 
ceive fatal wounds with much less ado than the cat or 
the dog. The nerves, which are called the nerves of 
common sensation, proceed from all parts of the body 
to the brain to enable Sanativeness to receive impres- 
sions when the parts are injured. The word is derived 
from the Latin sanitas, which signifies soundness of 
the body or mind. The author discovered this organ 
and announced it several years ago. 

It gives width to the head just above the ears and 
below Destructiveness, and tends to crowd the ears 
outward and forward. 

SPECIES. 2. BELLIGERENT RANGE. 

This range is best illustrated by the lion, tiger, dog 
and other carnivorous (flesh eating) animals, it has, 
therefore, sometimes and with some propriety been de- 
nominated the Carnivorous Range ; but the fact that 
many herbivorous animals are very combative renders 
it improper to characterize this Range as exclusively car - 
nivorous ; I therefore have adopted the term Bellige- 
rent as more unexceptionable. I have been the more 
willing to do this, because some critics objected to the 
subdivision itself, on account of the names which I used 
in my first edition, published in 1839. 



46 IMPULSIVES. 

IV. Destructiveness. — The propensity to kill for 
food — to injure for any other purpose, accompanied 
with a wrathful or angry state of mind. It is large on 
all carnivorous animals and men who are constitution- 
ally disposed to eat flesh ; it is small on those animals 
and those races of men who are remarkable for absti- 
nence from flesh-food, the Hindoo for instance. Those 
who have the organ large are apt to direct it to the de- 
struction of any object that displeases them and to ex- 
press themselves with severity and bitterness when pro- 
voked. It sometimes produces cursing, denunciation 
and sarcasm in favor of oppressed innocence and in op- 
position to tyranny and injustice, but it often produces 
mischief and always needs to be guarded by charity and 
a good conscience. * 

It gives width to that part of the head which is co- 
vered by the top of the ears. 

V. Combativeness: — This is the propensity to con- 
tend, not to destroy, but only for mastery — for victory, 
and to have the privilege of gratifying the impulses in 
despite of opposition ; among some of the most pow- 
erful herbivorous and indestructive animals the males 
contend fiercely with each other for the favor of the 
females. It gives to men who have it large, especially 
if Secretiveness and Cautiousness are small, a love of 
disputation even on slight occasions. It produces in 
the mind the feeling (consciousness) of resentment. 

It gives width to the head a little above and behind 
the ears. 



IMPULSIVES. 47 



SPECIES 3. PRUDENTIAL RANGE. 

This was formerly denominated the Herbivorous 
Range, because it was thought to be manifested by her- 
bivorous animals especially, but Professor E. N. Hors- 
ford has objected, and I admit with much propriety, 
that Secretiveness is manifested with more energy by 
some nocturnal carnivorous animals than by any of 
the herbivorous ; I have therefore thought it better to 
change the name of this Range and to make it conform 
to the actual manifestations. It seems to me that the 
word Prudential conveys a just notion of the effect of 
both or either of the organs of this Range. 

VI. Secretiveness. — Propensity to conceal inten- 
tions by acting indirectly and cunningly. We have no 
word in our language to express the feeling or state of 
consciousness which this organ usually produces ; the 
word suspicion conveys an idea of the feeling which it 
produces when we are watching others. Some have 
proposed to call this the organ of Watchfulness, but I 
think that Cautiousness might receive the same name 
with more propriety. Secretiveness is often useful and 
proper, but it sometimes is excessive while the moral edu- 
cation is deficient, and then it produces falsehood and 
deception ; when this organ is deficient the person is 
disposed to be open, direct and frank in his manners 
and conduct. 

It gives width to the middle of the side of the head 
about an inch above the top of the ears. 



48 IMPULSIVES. 

VII. Cautiousness or Watchfulness. — Propensity 
to watch for coming difficulty and trouble — to avoid 
danger, and to restrain present gratification when it 
may be hereafter injurious. When first discovered it 
was called Foresight. It often produces hesitation and 
irresolution when a bold decided course is required ; it 
causes the feeling of fear and apprehension ; when in 
excess it sometimes produces fright and cowardice ; 
when deficient, carelessness and recklessness are often 
manifested. The manifestations of Cautiousness are 
often confounded with those of Sanativeness, but Cau- 
tiousness is related to the future, the distant and the 
doubtful, while Sanativeness is most frequently roused 
by the actual injury or disease of some part of the bo- 
dy ; when the two combine they often produce hypo- 
chondria, especially if the liver or stomach is diseased. 
The skulls of the herbivorous (vegetable eating) ani- 
mals, can easily be distinguished from those of the car- 
nivorous by the fact that the herbivorous are large at 
Cautiousness, and the carnivorous at Destructiveness. 

It gives width to the upper back part of the head. 

SPECIES 4. INDUSTRIAL RANGE. 

The powers of this Range are so well manifested by 
that class of animals denominated the Rodentia or 
gnawers, that it is sometimes called the Rodentia Range. 
The beaver, the wood-chuck or marmot, the rat and 
the squirrel are instances of the Rodentia. The word 
Industrial conveys an excellent idea of the true func- 



IMPULSIVES. 49 

tions of the organs, for it includes the manifestations of 
Constructiveness and Acquisitiveness. 

The object of all the arts of industry is, to provide 
for future necessities, and those who have this Range 
largely developed have a natural tendency to engage in 
such arts. The Caucasian race are large in this part of 
the head, and the African deficient. 

VIII. Constructiveness. — The propensity to change 
the form and size of natural productions to adapt them 
to our use. It gives the disposition to construct — build 
or manufacture ; many who have this organ large are 
conscious of a love of the useful arts although they 
have not acquired practical skill. Mechanical talent is 
not produced by this organ alone, it merely produces a 
tendency to engage in mechanical operations ; the abi- 
lity to manifest skill in the use of instruments depends 
upon the Perceptive organs, and an ability to invent 
mechanical engines and instruments depends upon the 
Reflectives ; a love of the fine arts depends upon Per- 
fectiveness : all these combined are necessary to pro- 
duce a great genius in all the departments of the arts 
and in mechanical philosophy. 

If a line be drawn from the orifice of the ear to the 
centre of the upper part of the forehead this organ will 
be just about in the middle of that line. 

IX. Acquisitiveness. — The propensity to acquire 
and store up for future use whatever we expect to want. 
Beavers and many other Rodents store up during au- 
tumn the provisions which they will need the succeed- 
ing winter. Man not only stores up provisions for 

4 



50 IMPULSIVES. 

winter, but he acquires property of all kinds for all his 
life and for his posterity. This organ, like Construc- 
tiveness, only gives the tendency or habit, but not the 
ability unless combined with intellect and other requi- 
site qualities. Jlvarice is caused by general selfishness 
combined with the activity of this organ while the So- 
cial powers are deficient. Penuriousness is caused by 
this organ being active in a timid or weak man. Theft 
is caused by the activity of this organ upon an ignorant 
or depraved mind. Profuseness or neglect of pro- 
perty may be caused by a deficiency of this organ and 
of Cautiousness. 

It is situated above and behind Constructiveness, a 
little above and before the centre of the side of the 
head. 

SPECIES 5. IMPROVING RANGE. 

This is sometimes denominated the Human Range, 
because it is manifested in a high degree by man only ; 
but as I had resolved to establish a nomenclature which 
should distinguish the function performed by each 
Range, rather than the class of animals that manifests it 
in the highest degree, I have adopted the word Improv- 
ing as more expressive of the distinctive character of 
the Range than any other term which occurs to me. I 
think it will be found upon a careful analysis of the or- 
gans that constitute this Range, that there is some pro- 
priety in giving it this denomination. 

X. Experimentiveness. — Playfulness — wit — mirth- 
fulness. No organ has caused so much discussion 






IMPULSIVES. 51 

among Phrenological writers as this. Dr. Gall thought 
it produced wit, Spurzheim believed that it also pro- 
duced mirthfulness — various notions were entertained 
concerning it by the Scotch Phrenologians. In 1839 I 
announced that I considered it the cause of play and 
sportiveness in animals and children : Brousais, in 
France, about the same time, unknown to me, announc- 
ed that he and also Vimont had made a similar obser- 
vation. I have lately noticed that it gives a' disposi- 
tion to try experiments in times of necessity and when 
we are in doubt concerning the extent of our abilities. 
Much of the play of children and young animals and 
even of men is but a kind of experimental trial of their 
powers. 

There is a species of apparently spontaneous activity 
arising from excessive, nutrition and respiration, and a 
want of serious occupation, which is sometimes denomi- 
nated a " flow of animal spirits," and sometimes it is 
called a " love of exercise," but neither of these must 
be confounded with the manifestations of this organ. 

This organ does not, in my opinion, give a disposi- 
tion to do some thing and any thing merely to gratify 
the powers that need exercise, but it seems to give a 
tendency to do something new, as an experimental test 
of ability. 

I think that if we carefully analyze the sports of the 
higher animals and children, we shall perceive that they 
are composed of two distinct elements ; one is a mere 
love of exercise without interest, object or aim, another 
is a love of experiment — doing something new and dif- 



52 IMPULSIVES. 

ficult as a test of ability — as soon as they succeed and 
it is no longer an experiment they are tired of it and 
proceed to some new experiment. I consider this the 
basis of the love of experimental philosophy, and also 
of ability to resort to new expedients when surrounded 
by difficulty and danger of a novel kind. 

A perpendicular line drawn from the middle of the 
eye brow will pass through the front inner border of 
this organ, another line drawn from the orifice of the 
ear to the middle of the upper part of the forehead will 
pass through its centre. 

XI. Perfectiveness, commonly called Ideality. — 
Love of improvement — self educating propensity — the 
foundation of the love of the fine arts — invention, 
planning 1 and improved methods of operating — love of 
the improved and beautiful in language, in art, in man- 
ners, in dress, in every thing. When in excess and not 
guided by a well balanced intellect and knowledge, it 
leads to useless contrivances, foolish, fanciful conceits, 
and vain attempts at finery, the mere mockery of im- 
provement and beauty. This organ only gives the dis- 
position to attempt improvements but the ability de- 
pends upon other organs, especially the intellectual di- 
rectors. 

When large it gives width to the upper part of the 
forehead. 

XII. Hope or Migrativeness. — Propensity to mi- 
grate and to act confidently with reference to the dis- 
tant, the doubtful and uncertain— to act as if success in 
future is certain. It bestows enterprize and leads to 






IMPULSIVES. 53 

great undertakings. It seems to be this which leads to 
migration from a habitation which is no longer agreea- 
ble and when some distant region is more promising ; 
it leads its possessor to expect pleasure and happiness in 
another and a better place, and to wish to go to the 
promised land. When in excess it produces visionary 
schemes and foolish enterprizes ; when guided by reli- 
gious faith it produces a hope of eternal happiness in 
another and better world. 

A perpendicular line drawn from the orifice of the 
ear will pass through this organ, and another line drawn 
horizontally from the upper part of the forehead will 
also pass through it. 



GENUS II. — SOCIAL IMPULSIVES. 



This class is conveniently and almost naturally subdi- 
vided into three groups of five organs each. 

SPECIES 1. ESTABLISHING GROUP. 

This is so denominated because its organs tend to es- 
tablish society by producing the young, rearing them 
with tenderness, fixing a home and binding the kindred 
in the bonds of family affection. 

1st. Amativeness. — The propensity to propagate the 
species and to love the opposite sex. When combined 
with higher powers in a virtuous mind, it is the founda- 



54 IMPULSIVES. 

tion of true love and matrimonial attachment ; in a vi- 
cious mind it leads to licentiousness. 

It gives general fulness and roundness to that part of 
the back of the head between the ears where it joins the 
neck. 

2d. Parentiveness or Philoprogenitiveness. — 
The propensity to protect and cherish weak and help- 
less children ; it produces a general tenderness towards 
the delicate, weak and defenceless among men or ani- 
mals, or even plants. 

It gives prominence and length to the central back 
part of the head above Amativeness. 

3d. Inhabitiveness. — The propensity to remain in 
a permanent and fixed habitation — love of home. 
"When large it has an effect upon the habits of thought 
and speech, to render them concentrated and to prevent 
them from assuming a rambling character — running 
from one thino- to another — but confines the train of 
ideas to a more limited and concentrated range of ob- 
jects and topics. 

I cannot agree with those who would change the 
name of this organ to Concentrativeness, nor with those 
who would divide it into two portions, naming one part 
Inhabitiveness and the other part Concentrativeness. 
I consider Concentrativeness as an incidental effect of 
Inhabitiveness and not as its primary function. 

This organ when large prevents a sudden falling off 
and depression above Parentiveness in the middle line. 

4th. Adhesiveness. — It is the propensity to form 
attachments, especially in youth, first to the mother, 



1MPITLSIVES. 55 

then the father, and brothers, and sisters, and kindred, 
and associates, and finally, it combines with Arnative- 
ncss to produce conjugal attachment. It is generally 
large in children and females, and in most of those who 
are constitutionally weak, timid and dependent, but it 
is sometimes very large upon those who are bold, mas- 
culine and strong. 

When large it seems to give width to Inhabitiveness. 
Parentiveness and Adhesiveness combine to make the 
head long from the ear backwards. 

SPECIES 2. GOVERNING GROUP. 

These organs tend to the government ot the family 
and of society with popularity, firmness and justice. 

5th. Imperativeness. — Self esteem — Pride. This 
is the propensity to command in social intercourse — to 
direct the operations of others — to acquire social pow- 
er — to assume authority ; combined with the intellect 
it produces a high estimation of the individual's own 
importance in the social and political circle in which he 
moves, and a feeling of the love of independence — pre- 
vents him from courting favor, approbation or popula- 
rity by manners, dress, language, or excellence in 
works of art or other performances. The object of 
this organ is obvious, since without it there could not 
be even the rudimentary commencement of government 
among animals nor men ; accordingly, wherever we see 
animals or men living in societies, we see this propen- 
sity manifested : natural history abounds with interest- 



56 IMPULSTVES. 

ing illustrations of this principle, especially among bees, 
ants and beavers. 

This organ when large gives prominence to the up- 
per back part of the head in the middle line; acoid 
passing around the chin and going half-way between the 
eye and the ear, to go over the head will pass over this 
organ. 

6th. Approbativeness. — Love of popularity — desire 
of the good opinion of others — regard for reputation — 
desire for applause and fame ; propensity to conciliate 
those who have influence. 'In ignorance it is apt to de- 
generate into vanity, and in a vicious and depraved 
mind it sometimes gives a love of dishonorable and 
wicked notoriety. Dandies, fops and fashionable ex- 
quisites have this large and generally combined with 
refined taste in small and unintellectual matters, such 
as require no more understanding than children possess; 
combined with superior powers it sometimes gives a 
love of fame and immortal renown. 

This organ seems to give width to Imperativeness. 

7th. Firmness. — Love of consistency — resistance of 
the persuasive influence of others — disposition to main- 
tain a position once assumed ; this must not be con- 
founded with the resistance which springs from Comba- 
tiveness or Destructiveness. Firmness is of very great 
importance in the government of families and commu- 
nities ; it prevents a frequent change of plans, opinions 
and manners ; it also prevents the formation of new 
and sudden acquaintances and .friendships to the neglect 
of those already acquired. 



IMPULSIVES. 57 

This organ is at the top of the head, back of the cen- 
tre. 

8th. Justice or Conscientiousness. — Equity — the 
propensity to act impartially and justly between the dif- 
ferent members of society. I do not think that this 
organ alone, however large, gives the disposition to do 
right to superiors; nor does it give honesty to mercantile 
dealings when opposed to selfishness, though even in such 1 
cases it has considerable influence. Honesty depends up- 
on a combination of this organ with a fair developement 
of Firmness, Submissiveness, Credenciveness, Kindness, 
Approbativeness, and a well instructed mind. The 
true and primitive function of this organ seems to be 
to give a disposition to govern impartially, and to treat 
with equity those who are dependent upon us or in our 
power ; but though this was its primitive use it is also 
apt to manifest itself by giving a love of justice and 
truth in general. What is called remorse of conscience 
does not depend upon this organ alone, but upon a com- 
bination of all the higher social and intellectual powers 
of the mind. A careful review of all the organs of 
this Group will render it manifest that they bear an im- 
portant relation to the government of society. 

This organ seems to give width to Firmness. 

SPECIES 3. CONFORMING GROUP. 

The tendency of this Group is in many respects the 
opposite of the Governing Group. It produces a dis- 
position to submit, oblige, sympathise and believe ; it 



58 IMPULSIVES. 

thus produces loyalty and conformity to existing insti- 
tutions and to those who have power and influence ; 
when both the Governing and Conforming Groups are 
large there is a disposition to govern inferiors or to con- 
form to superiors, according to circumstances, and the 
effect of this combination is very happy and useful. 

9th. Submissiveness. — Veneration — reverence — pro- 
pensity to recognize and submit to superior power, au- 
thority and influence — tendency to obey, to pay defe- 
rence and respect to equals, and especially to those who 
are in power, such as parents, magistrates, and also 
those supernatural powers whose existence is believed 
in. When in excess and acting in ignorance it tends 
to slavishness and to servile following of authority, 
without proper manly independence. It thus may be- 
come one of the elements of superstition. This organ 
is small and Firmness large in the stubborn, irreve- 
rent, unsubmissive, self-willed and impertinent ; it is 
difficult to make such persons understand the duty of 
obedience ; when young they often seem more vicious 
than they really are, because they will not be guided by 
the advice, nor influenced by the authority of those who 
have had experience — their own will is their rule of 
right, and in ignorance, this rule is generally erroneous: 
when they become older they perceive and regret their 
previous folly and disobedience 

This organ is in the centre of the top of the head. 

10th. Kindness. — Benevolence — good nature — cour- 
tesy, especially to strangers and new acquaintances and 
to society in general rather than family friends ; it is op- 



IMPULSIVES. 59 

poser] to prejudice, haughtiness, reserve and repulsive- 
ness oi manners to stiangers; and tends to give amia- 
bleness, gentleness, mildness of manner and an obliging 
disposiiion. Combined with Submissiveness, if Firm- 
ness is small, it produces a degree of good nature, which 
amounts to weakness, and unfits its possessor for official 
situations where decision is necessary to repel the soli- 
citations and importunities of associates and friends ; 
but this combination qualifies one to act in a secondary 
and subordinate capacity where the responsibility and 
duty of unkind decisions is borne by others. 

This organ extends from the middle of the top of the 
forehead about three inches backwards. 

11th. Imitativeness. — Sympathy — Human nature. 
Propensity to adopt the manners, habits of dress, pro- 
nunciations, and expressions of associates. This organ 
is intimately related to Kindness and Submissiveness, 
and combines with them to produce sympathy or simi- 
larity of feeling and conduct to that of others. Mi- 
micking is usually disrespectful imitation, and to be suc- 
cessfully performed requires that previous precision of 
observation which depends upon large Perceptives. 

This organ large, combined with large Refiectives, 
tends with several other organs, to acquire knowledge of 
the mental conditions and motives of associates, and a 
general knowledge of human nature. I pointed out 
this fact many years ago, and since then some phreno- 
logians have caught up the idea and proclaimed, that 
at the front part of this organ there is an organ of Hu- 
man Nature. This is plainly an error in theory, though 



60 IMPULSIVES. 

in practice it will generally prove correct, since this 
combination actually produces nearly the same practical 
result as if it were produced by a single organ. Strict- 
ly there cannot be one organ especially related to a 
knowledge of human nature; but all the Socials in some 
degree and in some sense, are organs of the knowledge 
of human nature, since each gives a tendency to learn 
those things concerning others which are caculated to 
guide to its gratification; and as the organs of Kindness, 
Imitativeness and Credenciveness relate to all the mem- 
bers of society, whether friends or strangers, these or- 
gans of course tend to a knowledge of human nature in 
general, especially when combined with Reflection. 

This organ runs parallel with kindness and combines 
with it to give heighth to the forehead. 

12th. Credenciveness. — Wonder— marvelousness — 
tendency to act upon the testimony and assertions of 
others — to believe what others say, write or publish ; 
it is the basis of faith in revealed religion — belief in 
history — confidence in judicial testimony, such as courts 
of justice rely upon — it makes one member of society 
assume the truth of what another asserts, and act upon it 
as if he had acquired the knowledge by his own expe- 
rience ; it thus enables us to avail ourselves of the ex- 
perience of all men in all ages — it enables youth to be 
guided by the wisdom of age — it is the most important 
element of human institutions. With all the mischief 
and misery which is produced by erroneous and un- 
founded belief, such as fanaticism, superstition, bigotry, 
delusion and exaggeration, still it is productive of infi- 



IMPULSIVES. 61 

nitely more good than evil ; it connects the past, the 
present and the future — it concentrates the experience 
and knowledge of all n,en, in all times and from all 
regions of the earth, and enables a single mind to re 
ceive the result. If this organ is small and the Go 
verning Socials large there is a tendency to be scepti- 
cal, and to rely upon one's own experience rather than 
the assertions and experience of others. If this organ 
is large and especially if all the Conforming Socials are 
much developed and the Governing Socials are small, 
there is a tendency to the most unbounded credulity 
and a total want of independent judgment. In this 
case a large intellect does not prevent credulity, but 
rather searches for arguments to fortify it j for it should 
be remembered that the intellect is the mere servant 
and instrument of the larger impulsives ; the intellect 
does not control the propellers, it only directs them to 
the objects which they desire. 

This organ is parallel with Imitativeness and com- 
bines with it to give highth to the head and width 
also to the upper part of the forehead. This is the 
highest Social and is bounded by the highest Intellectual 
and the two highest Ipseais. 



TEMPERAMENTS. 



A professional examination should commence with 
an estimation of the size of the whole constitution, 
compared with other persons of the same sex, age and 
race ; for, all else equal, the largest man will be capable 
of exercising the most extensive influence. 

The next consideration is the relative size and condi- 
tion of the six classes of Organs or S) stems, which to- 
gether constitute man. 

1. The Osseous System, or System of Bones. — 
The frame to which all the muscles and other organs 
are attached. The bones have but little influence upon 
the character, except that when large they indicate 
strength without much activity : animals or men that 
have large bones are seldom rapid or dexterous in their 
movements. 

MUSCULAR TEMPERAMENT. 

2. The Muscular System is composed of fibres that 
contract to produce motion. If the muscles be large 
they may be contracted powerfully and bestow personal 
physical strength, but the motions, though powerful, 
will be slow. The operations of the mind are generally 



TEMPERAMENTS. 63 

slow when the motions of the body are so. The bones 
and muscles combine to give strength but slowness of 
motion ; they may therefore be considered as one system 
of machines which is moved by the Brain and Nervous 
System. 

PHRENO-NERVOUS TEMPERAMENT. 

3. The Brain and Nervous System, when large 
produce the Phreno-Nervous Temperament. When 
the muscles are small and slender, and the Brain and 
Nervous System much developed and well nourished by 
good blood, there is a capability of moving with rapi- 
dity though not with strength equal to the Muscular 
Temperament ; the mind partakes of the tendency and 
there is a high degree of mental activity and sensitive- 
ness. 

DIGESTIVE LYMPHATIC TEMPERAMENT. 

4. The Digestive System is the apparatus which receives 
food and prepares it to enter the blood vessels to nourish 
the constitution. Every motion that we make consumes 
more or less substance, and nourishment replaces it. 
When this System is predominant and the Arterial Sys- 
tem deficient, it produces a pale and fat appearance which 
is the sign of the Lymphatic Temperament. 

ARTERIAL OR SANGUINE TEMPERAMENT. 

5. The Arterial System, including the lungs and the 
blood vessels, receive s air and conveys vermillion colored 



64 TEMPERAMENTS. 

blood to all parts of the constitution. The air received 
by the lungs is conveyed to the minutest extremities of 
the blood vessels, and there unites with the substances 
which were originally received in the stomach. Every 
motion, mental or muscular, which we make is, (in my 
opinion,) produced on galvanic principles, in the mi- 
nute capillary blood vessels, by the union of the oxygen 
from the lungs with the food (carbon and hydrogen,) 
from the digestive organs. If the Arterial System is 
in excess, it causes the food, the fat, and even the flesh 
to be consumed, and the person will be lean but florid. 
This is the Arterial Temperament, and denotes a love 
of action. When the Digestive Sysiem is well ba- 
lanced by the Arterial, the person is fair, florid, ruddy 
and animated, the eyes generally (but not always) blue, 
especially in the white Caucasian. Very florid Arterial 
persons cannot keep quiet enough to study without be- 
ing dull and sleepy — they soon become restless and 
uneasy, and their thoughts wander. 

VENOUS OR BILIOUS TEMPERAMENT. 

6. The Venous System or System of Veins, receives the 
blood from the minute capillary vessels where the arte- 
ries convey it, and returns it to the heart, from whence 
a portion of it goes to the liver to manufacture bile and 
the rest goes to the lungs, and undergoes a change which 
restores it from the dark purple color to its original Ver- 
million, such as it possessed before it entered the capil- 
laries. It is estimated that four-fifths of the blood 



TEMPERAMENTS. 65 

(some say five-ninths) is in the veins and only one-fifth 
in the arteries. In some persons there is a Venous or 
Bilious Temperament, produced by an excessive deve- 
lopement of the Venous System and liver, while the Ar- 
terial is less developed. This (in my opinion) causes the 
complexion even of pure white Caucasians to be dark, 
sallow and bilious — they are not as easily excited but 
are more continuous in their operations both of body 
and mind. 

BALANCED TEMPERAMENT. 

In many persons it is exceedingly difficult to deter- 
mine whether any one system is predominant — they all 
seem to be developed in nearly an equal degree. In 
such cases, of course, the individual has a Balanced 
Temperament, and will manifest activity, strength, vigor, 
continuance, sensitiveness and steadiness of nerve, all 
or each but not one more than another. 

DEBILITATED TEMPERAMENT. 

There is often a debilitated condition of the nutritive 
powers which greatly modifies the mind and character. 
Some are born with a Debilitated Temperament, and 
marked with the effects of the diseases and debility of 
their parents or grand parents — others are born with 
good constitutions but become debilitated afterwards. 
Some are born with a curious but indescribable condition 
of body, and irregularity of temperament, which are not 
healthy, but yet are such as tend to give uncommon and 

5 



66 TEMPERAMENTS. 

abnormal activity and energy to some powers of the mind, 
or a peculiar eccentricity to the character ; this is per- 
haps a kind of genius allied to insanity. Some also 
are peculiarly situated, educated and associated so as to 
have their native character modified in a particular 
manner which is not easily understood. 

The practical Phreno-Naturalist should be careful not 
to be deceived by these circumstances ; notwithstanding 
the numerous and varied forms which they assume he 
should endeavor to detect them and assign them, as far 
as he can, their true value. 

LARGE HEADS AND SMALL LUNGS. 

The author has lately made an observation which 
seems to him to be of considerable importance, and to 
which he begs leave to call the attention of physiolo- 
gists. It is, that the largest and most vigorous lungs are 
generally accompanied with moderately sized heads. 
The form of the head in such cases is also peculiar — 
the upper parts of the head being less developed than the 
lower, the forehead being generally retreating. On the 
other hand the very reverse is true of persons whose 
lungs are small; that is to say, their heads are generally 



Note. — Size is a measure of power but not of correctness of 
mind. This is an important distinction which no writer upon phre- 
nology seems to have made. A man may think, or feel, or act cor- 
rectly, but not powerfully. The town clock may operate with a 
degree of power in proportion to its size, and maybe heard through- 
out a whole city, thus exercising an extensive influence ; and yet 
a small watch may .excel in point of correctness. So a small man 
witli a small head, may excel in correctness a large man with a 
large head, on account of a more perfect proportion and cultivation 
of his lowers. 



TEMPERAMENTS. 67 

larger, and the upper parts more developed than the 
lower, being in some degree like those which we call 
ricketty. I strongly suspect that this discovery will 
lead to important results when it comes to be fully 
explained. I will venture to suggest an explanation. 
The reason of small lungs being often accompanied 
with a large head is, that the small lungs and im- 
perfect respiration are the cause of the brain growing 
larger. For, the brain is the organ of motion ; and it 
can only produce its motions by means of oxygen, 
which oxygen is furnished through the lungs by com- 
bining with the food from the stomach. If the stomach 
and lungs do not furnish blood sufficiently charged 
with oxygen to enable the brain to produce the neces- 
sary motions, the motions must become less, to corres- 
pond with the quality of the blood. Under these cir- 
cumstances, larger brain will be equivalent to larger 
lungs: just as in galvanic operations a weaK and adulte- 
rated acid, when applied to a large surface of zinc 
plates, will produce as powerful effects as a more con- 
centrated acid applied to a smaller zinc surface. Now 
the question is, does not the brain tend to grow larger 
and to extend its surface when the blood is weak, adul- 
terated and imperfect, in consequence of indigestion, 
badly ventilated rooms and imperfect respiration. Is 
not this the cause and explanation of rickets 1 It is 
admitted by physicians that rickets originate in indiges- 
tion and imperfect respiration, but why should this cause 
ithe brain to grow so large 1 Why do not the hands or 
the feet grow large as well as the brain 1 I answer, 



68 TEMPERAMENTS. 

that the brain being the Phreno-Galvanic fountain of 
motion, and being- depiived of concentrated and oxy- 
genated blood, it extends its surface to avail itself of a 
large quantity of imperfect blood, and thus it is that the 
same causes which produce imperfect blood produce 
ricketty shaped heads. 

CRITICAL REMARKS UPON THE TEMPERAMENTS. 

Ancient Physiologists as well as modern Phrenolo- 
gists have all admitted that there are certain propor- 
tions and conditions of the body denominated Tempe- 
raments, which indicate certain peculiarities of charac- 
ter. The first division of the Temperaments seems to 
have been made as long ago as the time of Aristotle, 
into the Lymphatic, the Sanguine, the Choleric and the 
Melancholic, and w r as supposed to depend upon the pre- 
dominant quality of the various humours or fluids, red, 
white, black, or yellow, which the body contained. 
After the circulation of the blood was discovered and 
the Lymphatic vessels were known, the Sanguine Tem- 
perament was attributed to the predominance of the ar- 
terial blood; and the Lymphatic Temperament to the 
lymphatic fluid and the digestive organs predominating 
over the arterial. The author of this work was the first 
to suggest that the predominance of the venous blood and 
the liver is the cause of the Bilious Temperament. The 
author's theory of the Temperaments is very simple : 
it is that the office of the brain and nerves is to move 
the bones and muscles, and that the brain and nerves 



TEMPERAMENTS. 69 

are therefore antagonistic to the bones and muscles, or 
in legal parlance, it is bones and muscles versus brain 
and nerves. The principal bones and muscles to which 
I refer are those especially which constitute the limbs 
and face. Now I insist that ceteris paribus, when the 
brain and nerves are weak and the limbs large, there 
cannot be as much rapidity of action as when the reverse 
is the fact ; although there may be more strength, it 
will be manifested slowly. But what do we mean by 
ceteris paribus or all else equal 1 Why is it that the 
largest brain, compared with the limbs, is not always 
accompanied with the most rapid motions ? Why is it, 
indeed, that we sometimes see a large head and slen- 
der muscles on one who habitually moves but little and 
then reluctantly and moderately 1 Why is it that a 
brain of a given size is not always of a given power 1 
It ought to be if no interfering causes prevented. 
Phrenologists generally assume that it is so, but they 
are constantly met and annoyed by the fact, that the 
same size and form of head on one manifests genius, 
and on another stupidity— on one body it produces 
rapid and vigorous movements, and on another, with 
bones and muscles no larger— perhaps even smaller- 
it produces slow, weak and merely necessary move- 
ments ; again, we see a small brain with large muscles, 
Iproducing rapid and vigorous motions and an energetic 
character. 

The solution of this whole difficulty is found in the 

fact that the brain acts on cAewwco-galvanic principles, 

ty. decomposing the blood ; and that the power of the 



70 TEMPERAMENTS. 

brain is dependent upon the qualities of the blood. 
The brain acts like the plates of a galvanic battery, 
while the blood acts like the acid liquor of a galvanic 
Dattery. Now the liquor of a galvanic battery is com- 
posed of several ingredients, only one of which (oxygen) 
acts upon the plates to produce the galvanic movement. 
The oxygen may be combined with a large amount of 
other ingredients, which only serve to dilute and adul- 
terate the liquor — or the oxygen may be combined with 
just a sufficient quantity of other ingredients to hold it. 
This is precisely so with the blood — the blood is com- 
posed of several ingredients, only one of which (oxy- 
gen) acts upon the brain to produce movements of the 
mind and muscles ; the oxygen of the blood may be com- 
bined with just a sufficient quantity of other ingredi- 
ents to hold it until it reaches the brain. 

Now let us see what difference this would make in the 
size of the brain. Every electrician knows that when 
an adulterated acid is used a larger surface of plates is 
required than when a properly concentrated acid is used. 
This also is true of the brain — when the blood is adul- 
terated it requires a large surface of brain to produce 
the same effect which a smaller brain could produce, 
when acted upon by blood properly and thoroughly oxy- 
genated. Here we have a plain and simple explana- 
tion of the matter, and the proposition now is, that the 
power of the brain depends upon its size and the qua- 
lity of the blood. A small brain may therefore be more 
powerful than a large one, if the small one has the ad- 
vantage in the quality of the blood. This is no contra- 



TEMPERAMENTS. 71 

diction of the proposition, that the larger the brain, and 
the slenderer the muscles, the greater the relative power 
of the brain, all else equal ; on the contrary it is but an 
illustration of it. 

Another branch of the subject, and one that is not 
without difficulties, is that which relates to the modes 
of ascertaining what is the condition of the blood, and 
what is its quantity when compared with the other parts 
of the constitution. 

The Bilious or Venous Temperament is supposed to 
be caused by the predominance of the dark venous 
blood or bilious apparatus. The Arterial or Sanguine 
Temperament depends upon the predominance of the 
lungs and vermillion colored blood, which contains a 
large quantity of oxygen. The Digestive or Lympha- 
tic Temperament is supposed to be caused by large 
developement and powerful action of the digestive ap- 
paratus, while the dark and red blood is comparatively 
less in quantity. These three Temperaments, then, are 
all founded upon the idea, that the oxygen is adulte- 
rated and concentrated in a greater or less degree in 
each case. The lymph and chyle when acted upon in 
;he lungs by oxygen, are changed from white to red and 
;hus become blood— the red blood when acted upon in 
he capillaries is changed to dark purple — so that the 
fcery dark and the very light colors indicate a deficiency 
»f oxygen. 

The Lymphatic or Digestive Temperament is indi- 
ated by soft, full, rounded forms, and in the white race 
I a very light complexion, indicating that the color- 



72 TEMPERAMENTS. 

less lymph is abundant — the muscular fibres are not as 
compact, the bones and particularly the skull is more 
round and smoother, with less prominences and depres- 
sions, the skin delicate, pale and fair ; the movements 
are not very energetic, rapid nor long continued, and 
mind and body require frequent intervals of rest. This 
Temperament is also generally, but not always, accom- 
panied with width in the pelvis and abdomen. The 
Arterial Temperament is indicated by large lungs and in 
some degree by a florid, ruddy complexion ; when ac- 
companied by small muscles and narrower pelvis and 
abdomen, the movements are very vigorous, energetic 
and various. The Venous Temperament is indicated by 
a dark complexion and generally compact muscles, in 
consequence of a deficiency of lymph and fat. 

According to these premises, three men may have 
brains of the same size, but if one possesses the Arteri- 
al Temperament, a second the Venous and a third the 
Lymphatic, they will differ in character, in energy, en- 
durance and continuance. 

The very lowest animals (the ratliata and molusca) are 
of the Lymphatic Temperament, they have colorless 
blood. These were among the first inhabitants of the 
earth and are supposed to have lived before fishes and 
reptiles were produced. The next animals were of the 
Venous Temperament, these were mostly fishes and rep- 
tiles. The quantity of oxygen in their fluids at any one 
time was exceedingly small, but their muscles were 
large and powerful. The next higher animals, are the 
present races of the Arterial Temperament ; their lungs 



TEMPERAMENTS. 73 

are larger and the air that they breathe is more pure 
and free from carbon and moisture. 

We may infer from this view of the subject that the 
Lymphatic Temperament is the lowest, the Venous 
next and the Arterial the highest of the three that de- 
pend upon the fluids. The Phreno-Nervous is also 
higher than the Muscular. The combination of Ar- 
terial and Phreno-Nervous is the most perfect Tem- 
perament that can be conceived for Intellectuality. 
The lowest Temperament (by which I mean that 
which is the least favorable to the manifestations of 
mind,) is the Lymphatic and Muscular ; next, the Ve- 
nous and Muscular ; next, the Arterial and Muscular ; 
next, the Lymphatic and Phreno-Nervous ; next, the 
Venous and Phreno-Nervous, and the next and highest, is 
the Arterial and Phreno-Nervous. For long continu- 
ance the Phreno-Venous is best, but for the manifes- 
tation of much power in a short time, the Phreno-Ar- 
terial is best. 

The Temperament changes at different periods of 
life. In the commencement of human existence — in 
embryo — the Temperament is purely Lymphatic ; not a 
particle of red blood is seen ; next, the Venous Tempera- 
ment prevails a short time before birth, and man is like 
the fish and reptile ; at birth, the Lymphatic and Venous 
Systems still predominate, though the Arterial has com- 
menced its career ; as the child progresses to maturity 
the Arterial System gradually increases, until it arrives 
at its climax ; -if at this time the Arterial is still infe- 
rior to the Lymphatic or Venous, it always will be — it 



74 TEMPERAMENTS. 

is constitutional. In some persons the Lymphatic al- 
ways retains the predominance, though at times there 
may be a struggle made by the Arterial and Venous for 
the mastery, especially at puberty. Some, again, are 
naturally Venous, and this system early predominates 
over the Lymphatic, but never rises to the Arterial. 
Some are also constitutionally predisposed to the Phre- 
no-Arterial ; in such persons, at a very early stage, 
even in childhood, the Arterial predominates over the 
Lymphatic and Venous, and the Phrenic over the Mus- 
cular ; in such cases it is precocious and liable to exhi- 
bit premature genius, decay and death. 

It seems to be more indicative of health and longe- 
vity, to see the Lymphatic and Venous predominate un- 
til the age of puberty, and then the Arterial gradually 
take the lead and keep it until after middle age, when 
the Venous and Lymphatic again resume their sway, 
and lead to second childishness, and mere oblivion. 

The Lymphatic and Venous is the Temperament of 
childhood, and is apt, when it predominates at maturity, 
to be accompanied with something of the characteris- 
tic imbecility of childhood. 

The Arterial is the Temperament of boyhood, and the 
Arterial, Lymphatic and Venous of girlhood, and is ac- 
companied with beauty, vivacity and a love of variety, 
with aversion to long continued exertion. 

The Balanced Temperament is the prerogative of 
manhood when all the powers are in equilibrium ; but 
the Digestive, Lymphatic and Venous soon acquire a 
predominance which the Arterial never regains. 



REMARKS 



ON NEW ORGANS 



Human Nature. — The author was the first to call the 
attention of Phrenologians to the fact, that those who 
have high foreheads are most disposed to study Human 
Nature ; such are Shakspeare, Scott, Burns, Rosseau, 
Voltaire, Jonathan Edwards and most of those who have 
excelled in their knowledge of character. But I ac- 
count for this by saying, that the Conforming Socials, 
when combined with the Reflectives, give this pecu- 
liarity. Kindness makes us notice strangers, Imitative- 
ness makes us sympathise with them, Credenciveness 
makes us listen curiously to what they say, and the Re- 
flectives make us philosophize upon it ; these, together 
with the operations of the other powers, give us a 
knowledge of character. I deny that there is any one 
organ of Human Nature, as Mr. Fowler, Dr. Buchanan 
and some others pretend. 

Suavity. — The same reasoning which refers Human 
Nature to the Conforming Socials, also refers Suavity to 
the combination of Kindness and Comparison, and not 
to any distinct organ. 

Sublimity. — I know not who it was that first suggest- 
ed this organ and located it precisely where I do the or- 



76 NEW ORGANS. 

gan of Hope, but I do not hesitate to say that its ex- 
istence is a mere phantasy. Sublimity cannot have a 
distinct organ — I mean distinct from other well known 
organs. Submissiveness may be considered as one ele- 
ment of Sublimity, giving a consciousness of the power 
and grandeur, and awful ness of great things. Credencive- 
ness is another element of Sublimity, by giving the 
consciousness of the probability of that which is really 
exaggerated and unnaturally elevated. Many other or- 
gans may thus contribute to produce sublime ideas. 
But, after all, scarcely two can be found to agree as to 
what they mean by Sublimity, and it is a pity to en- 
cumber this noble science by such follies as the organ 
of Sublimity. Any man who will carefully examine 
the heads of his acquaintances, will find Hope in the 
very place where Sublimity is located by Combe and 
Fowler. 

Concentrativeness. — It is undoubtedly true that 
those who are small where Inhabitiveness is located, 
are disposed to be wandering, not only in their ha- 
bits of living but also in their conversation ; but this 
fact by no means justifies the idea of Concentrative- 
ness, as it is generally adopted. I regard Concentra- 
tiveness as an incidental effect of Inhabitiveness, not 
as a primitive function of that part of the brain. 

Matrimonial Attachment. — An organ which gives 
a tendency to matrimony has been proposed, but not a 
particle of evidence has been adduced of its existence 
nor of its probable location. 



NEW ORGANS. 77 



NEW ORGANS OF PHRENO-MESMERISM AND NEUROLOGY. 

A large number of new organs have been pro- 
posed by experimenters, who fancy that they have 
discovered them by means of exciting the organs of 
mesmerized subjects ; and Mr. Fowler actually de- 
clares, that he has himself established and verified these 
new organs, thus discovered, by his examinations of 
the head. I can only say in this place, that all these 
pretensions are ridiculous and unworthy of serious no- 
tice; though in my Philosophy of Mesmerism and Phre- 
nology, I have taken the trouble to refute them for the 
benefit of those who are entire novices in the matter. 



GROWTH OF ORGANS. 



Notwithstanding all that has been asserted, it is not 
true that by exercise the Phreno-Organs grow during 
one generation, so that an organ can be made large 
which otherwise would have been small. I do not think 
that by ever so much exercise the form of the skull can 
be varied the twentieth part of an inch in twenty years. 

Observers have been misled on this subject, by seve- 
ral circumstances, some of which I will mention. 

1. The skull is covered by muscular integuments 
which vary in thickness, in some places, at different pe- 
riods of life, and in different conditions of the health, 
so as to make a difference in the diameter of the head 
of more than an inch. This circumstance has led some 
to suppose that the Phreno-Organs had grown to this 
extent during a certain brief period, when in fact they 
had not grown at all. 

2. The bones of the skull and of the face change by 
a regular law of developement, in all healthful persons 
alike, and nearly in the same degree in all. The bones 
of the forehead in childhood and in mature age, are 
very different ; the frontal sinus becomes developed, 
the superciliary ridge, the zygoma, and the mastoid and 
corrugator muscles all develope and enlarge, so as to en- 
tirely change the appearance of the head, and induce 



GROWTH OF ORGANS. 79 

unskilful observers to suppose that the growth of the 
brain has produced all this difference in the external 
appearance. 

The brain itself undergoes changes by the regular and 
natural developement of its parts — some parts being 
more developed at certain ages. Whether the organs 
are exercised or not the head will tend to assume the 
form which was possessed by the ancestors at the same 
age. Now if it were true that the organs of the brain 
are capable of being developed by exercise in the man- 
ner claimed by phrenologists, there could be no such thing 
as national forms, nor family forms ; a negro might by 
peculiar exercise, have at thirty, or even at twenty, the 
superior Caucasian features of skull. Surely no one 
can believe this ! no phreno-physiologist who deserves 
the name, will pretend that a Hottentot can become a 
Franklin in one generation, by any amount of exercise 
of his organs : yet if the assumptions of some of our 
zealous but unreflecting friends are admitted, this is a 
legitimate result 

No one insists more than I do upon the importance of 
exercise and knowledge to give power to organs that 
are small. Exercise, and education and knowledge be- 
stow skill and facility in the use of even small organs, 
but they cannot make them large in one nor even in six 
generations. I wish, therefore, to be distinctly under- 
stood as denying the common doctrine, that exercise, 
during one generation, can convert a small organ into 
a large one, or even to one of medium size. 



THE BRAIN. 



THE BRAIN IS NOT THE ORGAN OF THE MIND. 

The Brain is, in my opinion, the organ of voluntary 
motion, and I entirely dissent from the received opinion, 
that it is the organ of Mind in any other sense than 
any other collection of nerves of sensation and volun- 
tary motion are its organs. The hand may be said to 
be the organ of the Mind with as much propriety as 
the Brain may be so denominated. The motions which 
animals and men make when they eat, proceed from 
Alimentiveness ; those which they make when they 
breathe, from Pneumativeness ; those which they make 
when they kill, from Destructiveness; and when they 
fight, from Combativeness ; but these motions are not 
mind, as we generally understand it. By mind w T e mean 
thought and feeling — we mean consciousness; but con- 
sciousness is not the function of Alimentiveness nor De- 
structiveness, any more than it is the function of the 
hand. Consciousness is possessed by animals that have 
no Destructiveness nor Constructiveness. Conscious- 
ness is possessed by all animals, however limited their 
other powers. All the results of Physiological, Ana- 



THE BRAIN. 81 

tomical and Phrenological reasoning and experiment, 
seem to me to point to the medulla oblongata as the 
seat of Consciousness, and to the Phreno-organs which 
constitute the Brain, as the source of peculiar muscular 
motions. The Phreno-organs cannot excite the muscles 
to produce their peculiar contractions without sending 
their influence through the medulla oblongata, where 
the conscious power resides, and rousing it to action. 
Thus an active state of consciousness is produced by the 
impressions which the Phreno-organs make upon the 
medulla oblongata. But this does not make the Phre- 
no-organs themselves the organs of Mind any more than 
the optic nerve or the finger is so. The Phreno-or- 
gans are so many avenues or passages which conduct 
an impressive influence to and from the medulla oblon- 
gata where consciousness resides. 

ANATOMY OF THE BRAIN. 

The anatomy of the Brain and spinal cord and nerves 
harmonizes in a remarkable manner with my division of 
the Phreno-organs of the Brain, into three classes, Ip- 
seal, Social and Intellectual. 

1. The Brain and spinal cord are in two equal and es- 
sentially symmetrical halves, called hemispheres. Why 
this is so — why the brain is in two halves, I cannot tell. 
Probably the same reason that a bean, a pea, or a leaf 
is in two halves, and so are all seeds that are denomi- 
nated dicotyledons. Is this in any way related to the 
positive and negative forces 1 I leave this for those who 

6 



82 THE BRAIN. 

are more skilful than I am, to investigate. I have ne- 
ver seen any enquiry upon the subject, yet there is pro- 
bably some important principle of nature involved in 
this fact. 

2. The two halves of the brain are connected by 
commissures or bridges, three of which are possessed by 
all animals that have distinctly organized brains which 
can be dissected ; these three are called in man, the an- 
terior, middle and posteriorcommissures ; and it should 
be noticed that this fact coincides with my division into 
Intellectual, Ipseal and Social Classes; and each of 
these commissures probably connects the opposite halves 
of one of these Classes. 

There are several other parts which seem to perform 
the function of Commissures, that is to say, they unite 
the two hemispheres in the manner of bridges ; but 
they are not possessed by the lower animals, and are 
therefore not essential, though they may perform im- 
portant and useful functions. One of these is the cor- 
pus callosum, another is the pons varolii^ another is the 
pineal gland. 

Each hemisphere is divided into three Lobes by all 
anatomists, the Anterior, the Middle and the Posterior; 
and it was so divided before the time of Dr. Gall ; though 
no one suspected, until I called attention to the fact, 
that the three lobes were the local habitations of three 
distinct classes of organs. 

4. Each lobe has a distinct artery to nourish it ; and 
thus we have the anterior, the middle and the posterior 
arteries of the brain. 



THE BRAIN. 83 

5. The spinal cord, besides being divided like the brain, 
into two halves, right and left, has each half subdivided 
into three columns, anterior, middle and posterior ; 
the anterior column terminates in the anterior or Intel- 
lectual lobe of the brain ; the middle column terminates 
in the middle or Ipseal lobe of the brain, and the pos- 
terior terminates in the posterior portions of the brain, 
where the Social Class originates. 

6. The functions of the body and limbs to which the 
brain and spinal cord are related are divided by Riche- 
rand, into those related to self, those related to society 
and those related to tht acquisition of knowledge. 

7. A careful and philosophical analysis of the func- 
tions and nature of the Phreno-organs, which have been 
discovered, demonstrates to a moral certainty, that the 
organs on the side of the head are Ipseal, or related to 
self, that the organs on the back and top of the head 
are Social, or related to society, and that the organs on the 
front of the head are Intellectual, related to knowledge 
of the surrounding objects which is needed to gratify 
the Ipseal and Social propensities. 

8. As animals rise in the scale of being, as it is com- 
monly called, that is, as they become more and more in- 
telligent, the organs of each class receive superadditions 
in a way which shows that they (the three classes) are 
in some respects, independent of each other, but all the 
organs of one class are intimately connected, being, as 
it were, mere modifications of each other, or rather, each 
superadded organ being a mere modification of its pre- 
decessor in the same class. 



84 THE BRAIN. 



USES OF THE BRAIN. 



When we speak of the Brain we refer to it as an or- 
gan possessed by the vertebrated animals only. Verte- 
brated animals are so called because they possess a 
back bone containing the spinal cord and a cranium 
containing a brain. The skull is in truth but a conti- 
nuation of (a superaddition to) the back bone, and the 
brain is but a continuation of (a superaddition to) the 
spinal cord. In all vertebrated animals there is a set 
of nerves, called nerves of sensation, which convey im- 
pressions from the external part of the body and head 
to the brain, and also another set of nerves which con- 
vey from the brain to the limbs and muscles an influ- 
ence which produces voluntary motion. We have the 
brain then receiving nerves of sensation and sending 
forth nerves of motion. 

There is a small central portion of the brain where 
the nerves of sensation and the nerves of motion are 
only separated from each other by a small space. This 
central portion is possessed by all vertebrated animals, 
whatever other parts are wanting or deficient. It is 
called the medulla oblongata and is, in my opinion, the 
organ of Consciousness — the sensorium, where all the 
fibres which constitute the Phreno-organs, concentrate 
and communicate with the nerves of motion and of sen- 
sation. In this central sensorium the mind resides. 
The number of nerves and the directions in which they 
run, to and from this centre, differ in different animals, 



THE BRAIN. 85 

according to their forms and the circumstances in which 
they are usually placed. The number and character of 
the Phreno- organs also differ in different animals ac- 
cording to their dispositions and talents. Man has a 
greater number of Phreno-organs superadded to the me- 
dulla oblongata than any other of the vertebral animals 
have, and it is believed that the simplest fishes have the 
least. 

Naturalists divide the vertebral animals into four 
classes, according to their degree of simplicity or com- 
plexity of mental character. 

Thus : Fishes, Reptiles, Birds, and Mammals. 

In fishes the spinal cord and nerves are nearly perfect, 
but the brain is little more than a continued nerve or 
mere oblongata. 

In reptiles the brain is a very little more developed. 

In birds it is much developed compared with the size 
of the animal, but still it is smooth upon the surface and 
deficient in some apparently important parts, such as the 
corpus callosum and pons. 

The mammals are so called because they nourish their 
young with milk from teats or mammae. At the head 
of this division is man, with his complicated brain, its 
furrowed surface and convolutions, and its commissures. 
Next below man is the ourang, and the only difference 
in the structure and appearance of this animal's brain 
from that of man is, that a few convolutions upon the 
| surface of the human brain are wanting in the ourang. 
The brain of the dog is still more deficient in the 
higher convolutions, and differs from the ourang even 



86 THE BRAIN. 

more than the ourang does from man. The cat's brain 
is yet more simple ; and the brain of the Rodents 
(squirrel and rat) resembles the bird, and has a smooth 
surface and no corpus callosum nor pons. Now it is 
worthy of especial remark, that all these animals have 
the central part — the top of the spinal cord, which is 
commonly called the medulla oblongata ; and they all 
have the nerves of sensation and motion connected with 
it, and the fibres from the circumference of the brain all 
concentering in it just as in man. 

Now, when to these facts we add, that disease, and 
injuries and surgical operations have often destroyed the 
upper portions of the brain without taking away con- 
sciousness, we shall readily conclude that consciousness 
is dependent upon another portion of the brain — the 
oblongata — which cannot be taken away or seriously in- 
jured, without destroying consciousness. 

If, then, the medulla oblongata is the true sensorium 
— the organ of the mind — what is the use of the large 
mass of brain which rises above and around it, like the 
leaves of a rose above and around the stem 1 What is 
the function of the Brain if it is not the organ of the 
mind 1 I answer, that 

THE BRAIN IS THE ORGAN OF CONSCIOUS MOTION. 

The real use of the Brain is to cause the voluntary 
muscles to contract. I do not mean to be understood 
that all the power which moves the muscles proceeds 
from the Brain alone, and none of it from the nerves 






THE BRAIN. 87 

and spinal cord. When we consider the small size of 
the Brain in the fish and the reptile — the shark and the 
boa constrictor for instance — and yet when we consider 
their tremendous strength, we conclude that in them the 
brain cannot be the exclusive seat of power ; the brain 
in these cases undoubtedly originates and directs the 
Impulsives, but it does not supply the muscles with 
all the nervous energy which enables them to contract 
with such terrible force, and much of the energy must 
in them reside in the spinal cord and not altogether in 
the brain. The brain receives impressions from sur- 
rounding things, and transmits them to the muscles 
through the spinal cord ; and in passing, the current of 
impressions rouses and excites the nervous influence 
which resides in the spinal cord and nerves, and thus 
the combined forces of brain and nerves act upon the 
muscles to move them. This view is confirmed by the 
fact that the vertebrated animals which have the smallest 
brains, compared with their bodies, generally have the 
largest spinal cords and nerves — indeed it would seem 
that the size of the nerves is generally in proportion to 
the muscular force which they excite. 

The voluntary motions of animals and man commence 
in the surface of the brain, pass through the conscious 
centre, then through the motor nerves to the muscles. 

The exciting cause of these motions is the impres- 
sions made by external objects upon the senses con- 
nected with the brain; the brain being thus roused, sends 
a nervous current of influence to the muscles, causing 
them to contract and move to or from the external ob- 



S8 THE BRAIN. 

jects which sent the original impression. The whole 
operation may be well represented by a circle H, the 
top of which B may represent the brain, and the bot- 
tom ms the muscles ; the right half the nerves of sen- 
sation iSj and the left half the nerves of motion mo. 
Now let ms be touched by any external object, and a 
movement will take place along the line S from ms to 
B, and then from B along the line from mo to ms. 
Now make another circle JV in such a manner as to 
touch the circle if at B, make another circle D and an- 
other E and so on, but all these cin les coming in con- 
tact at jB, and in all of them let the point opposite B 
be represented by ms, and let one half of each circle 
be S and the other mo. Now in such a diagram the 
function of the brain is truly represented, for there is 
but one B for all the circles and that B is opposite to 
the ms of each and every circle. 

In the foregoing illustration the Brain is not represent- 
ed as a single organ, for the truth is, that each Phreno- 
organ is to all the intents and purposes of muscular mo- 
tion a distinct brain, and needs, therefore, the size of 
a brain. The real function of a Phreno-organ is, to 
cause muscular movements and to rouse conscious- 
ness ; and if one class of animals performs twice as ma- 
ny kinds of motions as another, it must be possessed 
of twice as many Phreno-organs ; accordingly, when 
any animal habitually moves in a manner peculiar to 
its class and different from animals of other classes, we 
may be certain that the animal has a peculiar develope- 
ment of the brain, (a Phreno-organ,) which those classes 



THE BRAIN. 89 

have not that do not perform those movements : thus, 
animals that sing, and those that tear flesh, and those 
that build huts have certain peculiar developements of 
brain, (Phreno-organs,) which are related to those ope- 
rations, and in which those movements originate. 

Each Phreno-organ may be represented by a circle 
K, at one point of which C is the conscious centre or 
sensorium ; opposite the point C is the surface of the 
brain _E, w r here it is bounded by the skull j one half of 
the circle S conveys movements from C to E, and the 
other half, mo, conveys from E to C. 

This explanation is such as to simplify the Phreno- 
Nervous Philosophy in a remarkable degree ; for it is 
only necessary to understand that there are several cir- 
cles (constituting one set) touching at one common point 
A, to constitute a brain and several other circles of a 
different character, (constituting another set connected 
with the body,) touching at the same common point A ; 
and that a movement in any one circle tends to produce a 
movement in the others, and to impress the common 
point A. 

I consider then, that the Brain is composed of nervo- 
galvanic circuits which may be set into motion by ex- 
ternal impressions ; and when thus set in motion they 
impress the central sensorium, producing conscious- 
ness ; that from the sensorium the motion is continued 
through the motor nerves to the muscles, which con- 
tract in consequence of this nervo-galvanic influence. 
After becoming acquainted with an electro magnetic 
telegraph it is easy to understand how a motion may be 



90 THE BRAIN. 

propagated around a circuit composed of nervous fibres ; 
and when we find a Nervous System composed of such 
fibrous circuits, the telegraph teaches us to understand 
them and their modus operandi. When we find that 
the muscles are attached to these fibres and are moved 
(contracted) by them, we at once understand the uses 
of the fibrous circuits. When we find the Brain com- 
posed of fibrous circuits, in each of which peculiar 
muscular contractions originate, we conclude that the 
use of the Brain is to originate and regulate those con- 
tractions. When we uniformly find certain portions of 
the Brain large on animals that are remarkable for cer- 
tain actions, and deficient on animals that do not per- 
form those actions, we conclude that such portions of 
the Brain are composed of fibrous circuits in which such 
motions especially originate, and that such motions do 
not originate in the other parts of the Brain. 

When we find all the fibres of the brain connected 
with one common point we deem that point to be a ve- 
ry important one. When we find all the nerves which 
communicate with the muscles, connected also with the 
same point, we are still more impressed with its impor- 
tance. When we find that all animals, from the highest 
to the lowest, possess the same structural connection witl 
this point, whatever else they may be deficient in, an( 
finally, when we find that any other part but this maj 
be destroyed without destroying consciousness, we are 
prepared to admit that if the mind has an especial cen- 
tral seat, here is its location. All these things we can 
easily comprehend and understand, for they are analo- 



THE BRAIN. 91 

gous to the laws of mechanics, chemistry and electro 
magnetism, with which we are already familiar .- but 
when we are called upon to explain the nature of mind 
unconnected with organization, mind in its own disem- 
bodied essence, we can give no answer, no explanation, 
not even a conjecture ; the light of nature goes out, 
and we must rely upon the supernatural illumination 
or content ourselves in darkness. I consider conscious- 
ness an ultimate fact in philosophy, as incapable of ex- 
planation as the origin of matter, of motion or of God. 



MEASUREMENTS. 



The first step towards a correct examination of heads 
is, to obtain a standard of proportion and size. An 
indefinite idea of proportion is obtained by practice. 
After noticing a thousand faces, or trees, or buildings, 
we naturally form some notion, more or less definite, of 
the general and average form and proportion of their 
parts, so that when we see one which has some part pro- 
portionately larger or smaller than the other parts of 
the same thing, we almost unconsciously compare it 
in our minds with an ideal average or standard which 
we have thus acquired Just so it is with the examina- 
tion of heads : the first time a tyro examines a head 
he is struck with the prominence of Cautiousness and pro- 
nounces it enormous, but after he has examined a thou- 
sand heads he would perhaps return to the first which 
he examined, and pronounce Cautiousness to be no more 
than of medium size : for by this time he has learned that 
any well balanced head has certain prominences. The 
same remarks might be made of Parentiveness, Causa- 
lity and Firmness — while on the other hand Submissive- 
ness would be pronounced small, and so also would In- 
habitiveness, Eventuality and Amativeness, because in 
the normal head these parts are usually somewhat de- 



MEASUREMENTS. 93 

pressed, or at least it may be said that they do not pre- 
sent any prominences unless when very large. 

How are we to determine what is the standard of size 
and proportion 1 It has not yet been done by any 
phrenologist, and can only be done by very great labor 
and the most consummate skill. I frankly confess that 
although I have attempted it, and have done something 
towards it, the task is yet incomplete. It is easy for 
any arrogant person to publish a bust and say that it is 
a true standard — a perfect head ; and most people will 
perhaps suppose that it is so, provided they have never 
taken the trouble to reflect on the matter, or are so con- 
stituted as to be naturally disposed to be influenced by 
the dicta of those who assume to have infallible know- 
ledge by instinct and intuition. To men, however, who 
are imbued with the true inductive spirit of modern sci- 
ence, such pretensions will only seem to be the offspring 
of vanity. But how are we to obtain a true standard 1 
I answer that it must be done by the actual measure- 
ment of an immense number of heads of persons of the 
same age, sex and race, and then these measurements 
must be aveiaged; this average will be a standard; but 
it will only be a standard for that class thus measured. 
It will be no standard for persons of a different age, or 
sex, or race. 

The head of an Iroquois and the head of a Hottentot, 
the head of a German and of an Irishman, will be found 
so different that the measurement of a million of the' 
Dne race, would give no proper standard for judging the 
iverage of the developements of the other; so also the 



94 MEASUREMENTS. 

heads of women and the heads of men are different, and 
one can afford no standard of the other: the heads of 
children are different from those ot youth, and both from 
those of adults, while old age presents another form 
peculiar to itself. 

Certain organs also are developed at certain ages and 
their activity characterises those ages. Now I acknow- 
ledge again that I have not, and never have had, in my 
possession the proper data for forming a correct idea of 
the standards for the different races sexes and ages, and I 
have no reason for believing that any one else has a 
better standard than myself. No man has probably 
made more or more careful examinations ; and of course 
I have acquired some notion of the sizes and proportions 
which approximate to the true standard ; but much is 
yet to be done. What we very much need, and what 
we have not yet obtained, is a set of measurements cor- 
rectly taken, by persons whose skill is undoubted, of 
subjects whose sexes ages races names and histories we 
know; measurements of the head in various directions, 
length breadth and highth, by some fixed and judicious 
rule of measurement which will give a correct idea of 
the actual dimensions in one direction at least, of the 
person's head at the part where each Phreno-organ is 
claimed to be located. Nothing should be left to ca- 
price, nor to the discretion of the one who measures. 
He should be tied inexorably down to some definite rule, 
so that when he made his report it would not be his 
opinion but his performance which could be submitted 
to our examination. 



MEASUREMENTS. 95 

The only plan which I have ever heard suggested 
which is unexceptionable, is that of Professor Jocelyn, 
of New- York city. He proposes (if I recollect aright) 
a craniometer founded upon principles similar to those 
by which we determine the latitude and longitude of the 
various places of the earth, or in the heavens; and this 
so arranged that we can measure the length of a radius 
from a given centre to the surface of the head, at as 
many places as there are, or are supposed to be, Phre- 
no-organs. Having, by means of a sufficient number 
of measurements, obtained under the sanction of a sci- 
entific association, determined upon the average size of 
heads and proportion of heads, so as to fix a standard 
cf proportion, — we may then tell a person precisely 
how large his head is compared with such standard, and 
also the proportion of one organ of his head to the rest of 
his head compared with such standard of proportion. 

It would be difficult to imagine any thing more ri- 
diculously absurd than the present mode in which all 
the practical phrenologists in this country at present 
examine heads, and pretend to tell with scientific and pro- 
fessional gravity, that one organ is precisely three and 
another is six and another is seven; and what is worse, in 
utter defiance and contempt of common arithmetic and 
common sense, they persevere in marking a majority of 
the organs above the average : doubtless this is done to 
flatter the persons examined. If the plan which I pro- 
pose could be carried out thoroughly and faithfully, any 
one could examine a head as well as the most experi- 
enced practical phrenologist, for it would all be reduced 



96 MEASUREMENTS. 

to a simple matter of measurement. For instance, sup- 
pose it were found that by examining several thousands of 
Anglo-Saxon heads, that the average highth of the head 
from the orifice of the ear, is, in a man at the age of 30, 
five and a quarter inches to Firmness; four and a half the 
distance from the orifice to the most prominent part of 
Parentiveness; four and three-fourths to Eventuality; six 
inches from Destructiveness to Destructiveness, and five 
and three-quarters from Cautiousness to Cautiousness. 
Now if we wished to determine the proportionate size 
of Firmness to the other parts thus measured, we might 
add all the numbers together and compare the measure 
of Firmness with the sum of all the others. Thus, 
take the above numbers : 

From the orifice of the ear to Pa. . . . 4h 
do do do to Event. . . 43 

From Destructiveness to Dest 6 

From Cautiousness to Caut 51 

Equal to 21 

In this case Firmness bears to the other organs mea- 
sured the relation of 5k to 21, or of 21 to 84. Now 
suppose another person comes to us to have his head 
examined. Having this standard for our guide, we 
might measure from the orifice of the ear to Firmness 
and find it four and a half inches; to Parentiveness five 
inches; to Eventuality five inches; from Destructiveness 
to Destructiveness five and a half; from Cautiousness to 
Cautiousness five and three-quarters, amounting to twen- 
ty-one and a quarter. Then we should sav his Firmness 



MEASUREMENTS. 97 

/s to the other organs as four and a half is to twenty-one 
and a quarter, or as eighteen is to eighty-five. We 
should have a sum in the rule of proportion, thus : as 
eighty-four is to twenty-one, so is eighty-five to the 
answer required, which is twenty-one and a half nearly; 
now the actual measurement is but eighteen, whereas 
to be up to the standard it should be twenty-one and 
a half. 

By measuring the head of one person with whom we 
are well acquainted, we can obtain a standard for com- 
parison which will be perfect as far as it goes ; for we 
can measure afterwards any other whom we do not 
know, and just so far as his head is in the same propor- 
tion as the known head, just so far, all else equal, he 
must agree with him in natural character ; and just so 
far as the proportion departs, so also does the character; 
assuming Phrenology to be perfectly reliable. 

In most cases I have no doubt it would be more inte- 
resting to compare with some well known person than 
to compare with a general average standard. Take a 
person whose character we know well, measure his head 
carefully, then compare others with him — for according 
to phrenologic rules, the difference of heads and charac- 
ters must correspond. Even if the practical phrenolo- 
gist should, after measuring the head carefully, proceed 
in the present indefinite manner of numbering organs, 
he would be likely to be much more exact — being thus 
guided and restrained by actual measurement. 

If I were now to have a friend at a distance whose 
head I was desirous to have examined, I know of no 

7 



98 MEASUREMENTS. 

person in this country in whose skill I have confidence, 
and upon whose opinion I could rely as I could upon 
actual measurements— let me have these and I could 
compare them immediately with those of others whom 
I know, and thus ascertain the comparative character. 

MEASUREMENTS OF THE BODY TO ASCERTAIN THE 
TEMPERAMENTS. 

Many remarks which I have made concerning the 
measurement of the head to obtain certain and definite 
knowledge concerning the size and proportion of parts, 
apply equally to the Temperaments. Examiners are in 
the practice of pronouncing authoritatively that such a 
person has the Nervous, the Sanguine, or the Lympha- 
tic Temperament ; but it would be much better if some 
definite and well grounded facts could be given as the 
foundation of their opinions, or if they have no such 
facts, it would be better to say that their decision is 
merely conjectural, or at best an approximation. 

The Phreno -Nervous Temperament, in my opinion, 
depends upon the relative disproportion of the size of the 
Brain, (and perhaps of the nerves also,) to the muscles. 
I think that a large head connected with small and slen- 
der muscles is indicative of a Phreno-Nervous Tempe- 
rament, but a small brain connected with large mus- 
cles is indicative of a Muscular Temperament. 

Now, this being admitted, it follows that a correct 
measurement of the principal limbs and muscles, and a 
correct measurement of the brain, will give us much 



MEASUREMENTS. 99 

more useful information than the present unscientific 
method of conjecturing from the general appearance. 
It is now quite common for two practical phrenologists 
to give opinions directly opposed to each other concern- 
ing both the Phreno-organs and the Temperament of 
an individual ; not only so, the same phrenologist some- 
times gives different opinions at different tiro es, especial- 
ly if he does not know that he has examined the person 
before. This is enough of itself to prove the imper- 
fection of the present system of examinations. It is 
useless to attempt to disguise the fact, that phrenologi- 
cal examinations have degenerated into the merest 
quackery. Madame A #### ^ # , the fortune teller, pro- 
ceeds upon precisely the same principles as our practi- 
cal phrenologists, that is, she guesses from appearances, 
and sometimes guesses aright and sometimes wrong, 
she judges by the dress, speech, manners and attendant 
circumstances, and avails herself of every hint which 
the credulous subject drops, and mixing up some actual 
but indefinite knowledge of phrenology and physiogno- 
my ; all this, with the occasional aid of a few runners 
and tattlers, she really tells more than any of our most 
boasting phrenologists, without half their egotistical 
pretensions to science. She looks into futurity and past- 
urity — tells the number of your children — how many 
wives or husbands you have had, and how many you 
may have yet to enjoy. In short she will tell anything 
which she is paid for telling ; she charges you fifty cents 
and sends you away. If you tell her it is all a .sham 
she laughs at you and offers to tell a different story for 



100 MEASUREMENTS. 

another fee. I am quite serious in saying that I would 
as soon give half a dollar for her opinion, as that of 
any practical phrenologist who is now perambulating 
the country, and I assure my readers that one is worth 
just as much as the other ; that is to say, they are both 
worthless. Perhaps I ought, in justice, to go further 
and say that they are not only worthless, but the scien- 
tific pretenders are absolutely injurious, on account of 
the discredit which they tend to throw upon a science 
which is capable of being made of immense value, if 
fairly and honestly applied in an accurate and judicious 
manner. 

I cannot better illustrate these remarks than by refer- 
ring to Mr. L. N. Fowler's Phrenological Almanac. 
(I have not the article before me and I quote from re- 
collection.) He there gives an account of his ex- 
amining the head of a Dr. Pitman : he says, that he 
pronounced the organ of Self-Esteem (Imperative- 
ness) to be small — in a scale of one to seven it would 
only be ranked three. Not more than five years after- 
wards he was called upon to examine the same head 
again, and not recollecting ihat he had examined it be- 
fore, he pronounced the organ of Self-Esteem to be 
large, so that in a scale of one to seven it would be 
ranked six. Being called upon to explain this blunder 
he said, " that the Doctor had been during the five years 
much of the time engaged in politics, which had exer- 
cised his Self-Esteem so as to make it grow from three 
to six in that time." ! ! 

Now I do not hesitate to assert that the normal exer- 



MEASUREMENTS. 101 

cist- of an organ would not produce this difference in 
less than a thousand years. The probability is, that the 
Doctor's head had not perceptibly changed at all. 

Another illustration of the same character, is found 
in the examinations which Mr. O. S. Fowler made to 
determine the truth or falsity of the new organs, which 
the Rev. Le Roy Sunderland and Dr. Buchanan pre- 
tended to discover, by Mesmeric Neurology and Pa- 
thetism. (See Introduction.) 

It is now admitted by Mr. Sunderland himself, that 
the organs of the brain cannot be excited in the way 
that he and Mr. Fowler supposed that they had been. 
In my work published in 1845, on the Philosophy of 
Mesmerism, I exposed those errors thoroughly, and 
since that time they have been abandoned. But what 
shall we say of Mr. Fowler's accuracy in examining 
crania 1 He says that he has examined hundreds and 
even thousands of heads and the result is in favor of 
the new organs, yet no such organs exist ! ! Is it not 
evident that there must be something wrong in his me- 
thod of examining 1 

Since it is now known that the new organs thus dis- 
covered never had existence, except in the regions of 
fancy, I ask, how could Mr. Fowler verify them by his 
examinations of heads 1 Shall we be permitted to say 
that he must not be believed when he asserts that he 
has thus verified them! or shall we say that his exami- 
nations are so loose and inaccurate that nothing can be 
established or disproved by them 1 Whichever view we 
take of the matter, the result is equally discreditable to 



102 MEASUREMENTS. 

Mr. Fowler, and the friends as well as the scenes in 
phrenology may reasonably refuse to rely afterwards 
upon any other scientific assertions which he may think 
proper to make. 

In a moral point of view there could be no objection 
to the present method of making examinations, if it 
were frankly stated to the persons examined that accu- 
racy is not attainable, that there is a great liability to 
error, and that the decision of the phrenologist is mere- 
ly his judgment, founded upon indefinite knowledge. 
If such an honest method as this were adopted no one 
could complain ; and if errors were committed, the 
grossest mistakes would only lead to more careful ex- 
aminations, and the adoption of more accurate methods. 
When men pretend to be already infallible, it is in 
vain to attempt to improve them, and the only alterna- 
tive is to expose them and put the public on their 
guard . 

The developement of the chest is, when compared 
with the developement of the pelvis, an indication of 
the relative amount of the Arterial Sanguine Tempera- 
ment ; and I should much prefer to have a person tell 
me the precise measurement around the trunk at three 
points, viz: under the arms, at the waist, and the pelvis, 
than to be told by some pretender that the Tempera- 
ment is Sanguine or Lymphatic. Again, in regard to 
the complexion, it might be stated directly and definite- 
ly that a person has light blue eyes and yellow hair, 
and soft pale skin, or dark blue eyes and chestnut color- 
ed hair and florid skin, or black hair and eyes and yel 



MEASUREMENTS. 103 

low skin, with leanness. This would be definite and 
would be a good foundation for the judgment — or at 
least we should know what the judgment is founded on 
and could judge for ourselves of its accuracy. 
■ Tell me precisely a person's complexion, and his 
height, and then tell me how much he measures around 
the chest, waist and pelvis ; then how much he mea- 
sures around the instep, ankle and leg, the length of his 
foot and limbs ; and the measurement around the wrist, 
the middle of the fore arm and half-way between the 
elbow and shoulder, and around the neck ; tell me all 
this, and let me also know the size and form of the 
head, and I will not ask you to tell me his Tempera- 
ment, nor to show me his chart. Any one can apply 
this rule for himself, and decide according to the rule 
what the Temperament is, and what the character is ac- 
cording to Phrenology. 

The head might be measured from the orifice of the 
ear, (the meatus audit orius) to each Directive organ, 
and also to each Social. Each Ipseal might be measur- 
ed from the organ on one side to the corresponding or- 
gan on the other side, and in addition to this the three 
highest Ipseals should be measured from the opposite 
meatus to its centre. Amativeness should be measured 
from one mastoid process to the other, besides being 
measured from the meatus to the mesial line. Number 
should also be measured from one organ to its opposite 
and from one meatus to the organ on the opposite side. 
Perhaps it might be a good rule to measure each organ 
that is near the mesial line, but not actually on it, from 



104 MEASUREMENTS. 

the opposite meatus. I am now supposing the measure- 
ment to be made with callipers, but it would be much 
better to use a graduated craniometer, which might be 
easily so contrived as to give the latitude and longitude 
of each part measured so as to prevent any misunder- 
standing as to the precise location of organs. A crani- 
ometer may be made in, the usual manner, like the bale 
of a kettle, exactly a half circle with its axis passing 
through each meatus^ and held in its place by small 
knobs passing into the meatus. The centre of this 
semi-circle might come exactly to the mesial line ; to 
one of the knobs at the meatus might be attached 
another smaller semi-circle at right angles to the 
large one, and so marked and graduated as to corres- 
pond in degrees with the larger one. Now the de- 
grees on the large semi-circle would show the latitude 
of an organ, and the degrees on the smaller semi-circle 
would show its longitude ; and by means of a moveable 
slide, the distance from the skull to the edge of the 
large circle might be measured ; deducting this from the 
semi-diameter of the large circle, the remainder would 
be the distance from the centre of the brain to the sur- 
face of the skull ; assuming the centre of the brain to 
be in a line with the axis of the circle, which axis pass- 
es through the meatus. A phrenological society would 
do well to employ a man to use such an instrument for 
a sufficient time to obtain a standard of proportion as a 
guide for future examinations. 

After every means in our power has been exhausted 
to obtain exactness, we shall still have more than 



MEASUREMENTS. 105 

enough uncertainty in our results ; for we have not yet 
learned the boundaries of any of the organs, nor have 
we learned the precise functions, nor even the very ex- 
istence of all of them; and their modes of operation are 
still unsettled. Nothing is yet perfect in this beautiful 
science but the vain self-conceit with which it is pro- 
mulgated and practiced by some of its noisy advocates. 



SUMMARY 



OF THE PECULIARITIES OF THE PHRENO-SYSTEM OF PHI- 
LOSOPHY, SET FORTH BY THE AUTHOR, AND WHICH ARE 
NOT TAUGHT BY ANY OTHER PHRENOLOGIST. 



1. He denies the brain to be the organ of the mind, 
and considers it the organ of voluntary motion, each 
organ being the fountain of a class of peculiar motions 
and the medulla oblongata being the seat of the mind. 

2. He denies that any of the organs grow in conse- 
quence of exercise during one generation as much as 
phrenologists pretend that they do ; and he denies that 
the changes which the size and the form of the skull 
undergo, at different periods of life, are caused by ed- 
ucation, employment or any voluntary exercises of the 
individual. He deems it improbable that the brain 
grows or varies more than the sixteenth of an inch 
during life, in consequence of any amount or kind of 
exercise. 

3. He denies the common doctrine of phrenologists 
concerning large heads, and he thinks that a very large 
head (unless it is accompanied with large lungs) is an 
indication of weakness, and a want of proportionate 
energy of character, while, on the other hand, a small 
head and large lungs indicate a tendency to prompt 



SUMMARY. 107 

and vigorous action without much tendency to sedenta- 
ry deliberation. 

4. The nature of consciousness or mind is unknown, 
but in this life its only real use is to enable us to move 
in such a way as to gain the objects which our natures 
require — mind is subservient to muscular motion. 

5. The brain is constituted essentially of three class- 
es of organs, which are developed from three different 
radical points at the base of the brain, like three trees; 
one class originates Self-Relative (Ipseal) actions, a se- 
cond class originates Society-Relative (Social) actions, 
and a third class (the Directives) directs the actions to 
their proper objects. 

6. The Bilious Temperament is related to the dark ve- 
nous blood. 

7. The organ of Sanativeness — this is situated just 
below Destructiveness, and in proportion as it is deve- 
loped animals and man are capable of experiencing the 
feeling of bodily pain. No other phrenologist has ever 
suggested this idea and no organ for this feeling has been 
proposed. 

8. The organ of Pneumativeness which contributes 
to give prominence to the anterior portions of the mid- 
dle lobe of the brain, and causes the cheek bones to oc- 
cupy a more prominent position, was first suggested 
by the author. It was denied by other phrenologists, 
and afterwards admitted, (and so also were Sanativeness 
and Flavor,) by some of them, because that they found 
(as they supposed) that it could be excited in mesmer- 
ised subjects ; but since it has been found that the or- 



108 SUMMARY. 

gans of the brain cannot be excited in this way, they 
have been silent upon the subject. This organ conveys 
impressions of suffocation to the mind from the lungs. 

9. The organ of Flavor or the perception of the 
odor, savor and chemical qualities of food &c. The 
author discovered this organ and published an account 
of it in 1839. 

10. The author denies the existence of the faculty of 
Individuality and also of Form, and appropriates the 
space which has been allotted to these organs by Spurz- 
heim, to the other organs around these, namely : Ex- 
tension, Direction and Eventuality. 

11. The author denies the existence of any especial 
organ of Sublimity, of Human Nature, of Suavity or of 
Matrimonial Attachment ; but he was the first to an- 
nounce that the persons who excelled in the knowledge 
of character have high foreheads. 

12. The author thinks that Hope is the propensity to 
migrate. 

13. He regards the organ called Wit, Mirthfulness, or 
Playfulness as the organ of Experimentiveness — the 
impulse to experiment. He considers the cause of sport 
and play, to be an excess of the arterial stimulus pro- 
ducing activity, which during leisure is apparently 
spontaneous, and is called sportive or playful action. 
This condition of things is favorable to the manifesta- 
tion of Experimentiveness, and it is apt therefore to 
show itself in a sportive form, but its primary function 
is to impel to experiment, to extricate the individual 
from difficulty. 



SUMMARY. 109 

14. The organ which Gall called Poetry, and Spurz- 
heim Ideality, the author denominates Perfectiveness, 
the impulse to improve ; and instead of regarding it as 
related exclusively to the fine arts, he deems it as pro- 
perly related to the useful arts only, and the fine arts 
are the results of its operation in leisure, or in excess, 
or under peculiar circumstances. 

15. The organ which Gall called the organ of Pride 
and Spurzheim Self-Esteem, the author denominates 
Imperativeness — the impulse to command. 

16. The organ which Spurzheim called Veneration, 
the author denominates Submissiveness — the impulse to 
submit to superiors. 

17. The organ which Spurzheim called Marvelous- 
ness, the author denominates Credenciveness — the im- 
pulse to act upon the assertions and testimony of others, 
and thus to substitute what we suppose to be their per- 
ceptions for our own actual perceptions. 

18. The author considers each organ of the brain as 
related to a certain class of objects, which are adapted 
to stimulate ihe organ to its proper action. The office 
of the Directive or Intellectual organs is to discover 
and point out the proper objects for the action of the 
Impulsive organs. 

19. The Directive organs are often imperfect or in- 
experienced, so that they miss the true objects which 
the Impulsive organs demand, and are misled by the re- 
semblance of false objects to true ones, so that they di- 
rect the Impulsives to act upon erroneous objects. 
This is idolatrous action. The account of each organ 



110 SUMMARY. 

should therefore distinguish the action of organs when 
excited by their proper objects from their idolatrous ac- 
tions when excited by counterfeits. 

20. In 1838 the author discovered and published an 
account of the relation which exists between the deve- 
lopement of the Belligerent, Prudential, and Industrial 
Ranges of Ipseals and the teeth, lips, nose and ears, 
showing that the uncommon developement of one of 
these Ranges with an uncommon deficiency of the oth- 
ers, was in animals and man harmoniously accompanied 
with a peculiar form of the mouth and nose ; all other 
phrenologist at that time were silent on the subject of 
Physiognomy. Spurzheim had published a work in which 
he attempted to show that there is no foundation to 
Physiognomy. But the author flatters himself that he 
has discovered the true and natural foundations of what 
he has denominated Phreno-Physiognomy, or the har- 
mony between the form of the brain and of the face. 

21. A person resembling most the parent of the same 
sex is generally smaller, and has a deficiency of the 
qualities of the opposite sex. 



EXPRESSIONS OF OPINION. 



Extract from a Report on the Phrenological Classification of J. 
Stanley Grimes ; by E. N. Horsford, Professor of Natural His- 
tory and Mathematics in the Jllbany Female Academy. Adopted 
by the Albany Phrenological Society, September 3, 1840. 

" The considerations which Mr. Grimes has presented in support 
of his division of the cerebral organs into three classes are of three 
kinds : — Anatomical Structure, Natural History of Animals, 
and Analysis of the Mental Powers. Of these, the committee 
'have been unable to perceive the value which Mr. Grimes seems to 
attach to the anatomical facts. As a class of truths, they harmonize 
with this classification, and may therefore be said to lend it some sup- 
port ; but alone they must be regarded as far from contributing suffi- 
cient ground for this division. The occurrence of the fundamental 
organs of each class at the base of the brain, and the regular grada- 
tion of the powers, from Amativeness to Credenciveness, through the 
socials ; from Alimentiveness to Hopefulness, through the Ipseals ; 
and from Individuality to Causality, through the Intellectuals, cor- 
responding with the succession of animals in the scale of beings, from 
the lowest orders up to man, are certainly in beautiful harmony with, 
and go to sustain the last and most important consideration upon 
which the classification rests. In the analysis, Mr. Grimes shows 
that all the powers of each class perform certain specific functions 
that have a generic character in common. All the powers of the 
Ipseal class are related to the individual, those of the Social class to 
society, and those of the Intellectual class to knowledge. He also 
shows that each of the powers of the several groups in each class 
have a sub-generic character in common. The first four socials, Am- 
ativeness, Parentiveness, Adhesiveness and Inhabitiveness, have for 
their object the continuation of the species and the establishment of 
society; those of the governing group, Imperativeness, Approbativc- 
ness, Firmness and Conscientiousness, have for their object the main- 
tenance of government in society, and the administration of justice ; 
those of the conforming group, Submissiveness, Kindness, Imitative' 
ness and Credenciveness, have for their object the perfection of socie- 
ty, by 'obedience to government, condescension and kindness to all 
our associates, and conformity to their manners, habits and opinions.' 
In the Ipseal class he shows, that the powers of the corporeal range 
are related to the nourishment and preservation of the body ; that 



112 APPENDIX. 

those of the carnivorous range are most strongly manifested in the 
animals that feed upon flesh, and procure it by the destruction of life ; 
that Cautiousness in the herbivorous range characterizes the peace- 
seeking, ruminating animals ;* that those of the rodentia range dis- 
tinguish the whole order of animals to which the beaver and squirrel 
belong ; that those of the human range are fully developed only in 
man. He makes Playfulness the link in the Ipseal chain, which con- 
nects man with the lower animals ; the other organs of this range 
being exclusively human. He shows that men who have a develope- 
ment corresponding with that of animals, belonging to either the car- 
nivora, herbivora, or rodentia, are, so far as their Ipseal character is 
concerned, enstamped with the dispositions peculiar to the carnivo- 
rous, herbivorous, or gnawing animals. The Intellectual class with 
the exception of a division into ranges, he considers as a whole, and 
treats the organs in their order of succession, commencing at Individ- 
uality, and proceeding through the first and second ranges of percep- 
tives to the reflectives. 

" From this hasty view of the principal systems of arrangement 
among the powers of the mind which have hitherto received attention, 
the committee pass to the more direct comparison of the classification 
of Mr. Grimes with that of Dr. Spurzheim. In doing this, it may be 
well to notice some of the principles of classification in nature, since 
correspondence with them can alone give perpetuity to any system; 
and since they constitute the only true standard of merit. Among 
those which, in phrenology, are obviously important, may be enume- 
rated the following : 

" I. Powers immediately related in functional character should be 
arranged in the same division. 

" II. Powers not directly related, but differing in attributes, should 
be arranged in different divisions. 

" III. The order of succession of the organs anatomically consi- 
dered, and the relationship of the powers according to metaphysical 
analysis, should harmonize with each other. 

"If a classification is defective when viewed in the light of either 
of these principles, it is manifestly imperfect ; and that classification 
against which, when tested by these principles, there are found fewest, 
objections, is the most perfect. 

" In noticing Spurzheim's classification, it was observed that Lan- 
guage, manifest^ low in the scale of perceptives — inasmuch as it is 
possessed by almost every individual of the animal kingdom, and the 
organ of which is at the very base of the brain — is ranked next to the 
reflectives. It was also seen, that Alimentiveness, a propensity re- 
lated wholly to the individual, is associated with Amativeness and 
Philoprogenitiver.ens, which are beyond question related to the spe. 
cies. He has placed in separate subdivisions, Adhesiveness, Appro- 
bativeness and Benevolence, making the first an animal propensity 
proper, the. second an affective power common to man and animals, 

* Secretiveness is thought by Mr. Grimes to distinguish the Herbivora. It is also 
manifested in a high degree by the Carnivora. The essential question, however, 
is whether the associated organs perform analogous functions. 



APPENDIX. 113 

and the last a power proper to man. While it is plain that Adhe- 
siveness characterizes man, even in his higher walks, as much as ani- 
mals, and more so than most, and that Approbativeness, though 
Mmmon to man and some animals, cannot be claimed to be possessed 
oy all inferior creatures, it is equally plain, from facts adduced by 
Gall, Spurzheim and Combe, that Benevolence distinguishes several 
orders of lower animals. This view leaves the alternative of regard- 
ing those instances where animals present a developement of the pow- 
ers not in conformity with the classification as exceptions to a gene- 
ral rule, or as considering the lines of distinction as improperly 
drawn. As no arrangement like the above is proposed by Mr. Grimes, 
none of the above objections apply with force- to his classification. 

" Since the authors of the classification before us draw the same 
line, and give it the same direction between the intellectual faculties 
and the affective faculties, or propensities, the further question of 
relative merit resolves itself into the following inquiries. 

" 1. Is the distinction between sentiments and propensities main 
tained by Spurzheim. founded in nature? 

" 2. If it be not founded in nature, are all the powers of the Ipseal 
class according to Grimes, related to the individual ; and are all the 
powers of the Social class related to society ? 

•'' 1. Combe says in his remarks upon what distinguishes sentiments 
from propensities, that 'Acquisitiveness is a mere impulse to acquire ; 
but Veneration gives a tendency to worship, accompanied with a par- 
ticular emotion.' Acquisitiveness is made the representative of all 
the animal propensities, and Veneration of the moral sentiments; and 
the argument based upon them is applied to the two genera. 

"It is true that the evidence here to be adduced is in Consciousness, 
and therefore may perhaps be thought difficult to present ; but as the 
laws of the mind are immutable, and as the germ of every mental 
power is possessed by every sound mind, it may be fairly presumed 
that testimony upon a point of such importance is not altogether shut 
out fiom view. Let there be taken Firmness from the moral senti- 
ments, and Combativeness from the animal propensities. When the 
former is in action, the possessor feels an impulse to resist the influ- 
ence of others, and to maintain any position he may have assumed — ■ 
a tendency to fixedness — and this feeling or impulse is called an emo- 
tion. When the latter is aroused, the possessor feels an impulse to 
oppose whatever may be in his pathway. Now between the two, is 
there any difference beyond the particular character of the attribute? 
Is there any thing amounting to a superaddition ? If there be not, 
this distinction of Spurzheim is without existence in nature. 

'•'2. Are all the powers of the Ipseal class, according to Grimes, re- 
lated to the individual, and those of the Social class to society ? In 
other language, it may be asked, could each power of the Ipseal class 
be brought into legitimate exercise, though the whole species besides 
the individual were annihilated — and could any of the Social class be 
Legitimately exercised without the being of society? 

" A detailed reply to these interrogatories would involve an analysis 
of all the powers of the two classes, a task whose execution it cannot 
be conceived could be brought within the limits of this report. 

8 



114 APPENDIX. 

" That these two generic functions are respectively characteristic of 
the two classes, it inay be remarked, is not denied, since Carmichael 
and Besseires have admitted its truth among the lower powers of the 
two classes, though they were unable to perceive its extension through 
the whole. From a careful examination of the analyses, the ground 
of distinction between the two classes, and their limits seem to be 
well established. The subdivisions of the two classes appear among 
the obvious arrangements of nature. Of the Ipseals, the corporeal 
range has relation clearly to the demands of the physical system. So 
nearly allied in function are Combativeness and Destructiveness, that 
the language of their respective analyses almost seems to be appli- 
cable to a single power. No two, in many respects, appear so near- 
ly related as Secretiveness and Cautiousness ; and the propriety of 
associating Acquisitiveness and Constructiveness is obvious, for the 
hoarding of possessions demands a place of reception. The powers 
of the last range, according to Mr. Grimes' analyses, appear all 
related to the improvement and the perfection of the individual : they 
seem to point to higher and nobler spheres of action than any of the 
preceding ranges, and are therefore justly separated from the lower 
powers. 

" Of the Socials, all the powers of the establishing group have the 
distinguishing generic character expressed in the name under which 
they are arranged. This remark is equally true of the governing and 
the conforming groups. 

" While the division of the powers into three classes, and their sub- 
division into ranges and groups, may be considered important and use- 
ful, the distinguishing feature, and that which to the committee con- 
stitutes the highest merit of the new classification, consists in this, 
that it traces the chain of functional relationship, from the lowest 
organ to the highest of each class. 

' ' If Mr. Grimes' classification is founded in nature, the following are 
some of the advantages which may be expected from its adoption. 

" 1. It will facilitate the application of phrenological principles in 
deciding upon character from an examination of the head. Upon no- 
ticing the predominance of one class of organs, it may be said of the 
individual thus marked, he is Ipseal, Social, or Intellectual ; or, upon 
observing two classes prevailing over the third, it may be said, he is 
Ipseal and Intellectual, or Social and Intellectual, or both Ipseal and 
Social. The same principle will be applicable in speaking of the de- 
velopement of one group, or of two groups of the Socials, and also 
of the ranges of Ipseals and Intellectuals. The effects of a combined 
developement of particular groups in the different classes will be 
more readily understood. 

"2. It will aid analysis, in ascertaining the ultimate function of each 
organ. Upon knowing its position, and the relation it sustains to 
others — with what organ it would probably act, and whether in the 
centre of a class, or joined to organs of other classes, its manifesta- 
tions will be more readily perceived, and more clearly comprehended. 

" 3. It will aid in discovery, by directing the eyes of all phrenolo- 
gists to limited regions of the brain, when in search for the seat of a 



APFENDIX. 115 

faculty, in whose existence they have been induced to believe. For 
example, if the seat of a supposed power related to corporeal wants 
be sought, the attention will bo directed to developements and defi- 
ciencies in the corporeal range. If the function of the organ occupy- 
ing the region marked upon the bust of Mr. Combe as unknown, be 
the object of discovery, several aids will be afforded. It must, in the 
first place, be either Ipseal or Social ; and in the second place, it must 
oe either a Social of the conforming group, or an Ipseal of the human 
range. 

" 4. It will furnish phrenology with new claims to the character of an 
established science ; and by its simplicity and consistency, will induco 
the student to pursue its investigation with the same kind of satisfac- 
tion that now attends his study of the older sciences. 

" In conclusion, the committee state, that distrusting their own abili 
ties to discharge the duties assigned them, they entered into eorres 
pondenee upon the question to be determined with several phrenologi- 
cal writers. They have also examined all the published works re- 
lating to r.he subject which they could command. And with these 
materials before them, after weighing the whole matter, the result is 
the opinion, that the classification of Mr. Grimes is a decided improve- 
ment, as it arranges the powers of the mind more nearly in accord- 
ance with the laws of natural relationship than any of the systems 
which have preceded it. 

E. N. HORSFORD, Chairman 
of Committee on Gri7nes' Classification. 



" At the close of Mr. Grimes' lectures, delivered in the Chapel ot 
the Albany Female Academy, the class organized by appointing 
Charles D. Townsend, M.D.. Chairman, and Thomas W. 01cott,Esq., 
Secretary. Whereupon Henry Green, M.D., introduced the following 
resolutions, which were unanimously adopted : 

" Resolved, That we have listened with exciting interest to the 
Lectures of Mr. Grimes. President of the Phrenological Society ol 
Buffalo, on the science of phrenology. 

" Res Ived, That we believe Mr. Grimes has made new and import- 
ant discoveries in Phrenology ; that his arrangement of the brain into 
three classes of organs, viz : — the Ipseal. Social and Intellectual, to- 
gether with their subdivisions into ranges or groups, is founded in 
nature, the anatomy of the brain, and the natural gradation of animals 
as they rise in the scale of being. 

" Resulvtd, That we are forced to believe that Phrenology , as taught 
by Mr. Grimes, may be learned by persons of ordinary intell 
and observation, so as to be useful to them in their every daj 
course with society — that if. is destined to improve our race, remodel 
the present mode of education, become useful in legislation, and in 
the •roveriuueni ul' children in families and in schools. 

'■ Resolved, That we not only esteem it a duty, but regard it a 
pleasure, to encourage talents, genius and enterprise, wherever we 



116 APPENDIX. 

discover them, and in whatever pursuit, if the object and effect is the 
improvement of mankind — that we regard Mr. Grimes as possessing 
the highest order of intellect, as original in his observations and de- 
ductions, and as destined to fill a distinguished place in the scientific 
world. 

'■ Resolved, That we confidently recommend Mr. Grimes to the at- 
tention of our fellow-citizens in different sections of our extended 
country, believing they will find him an accomplished lecturer, a close, 
accurate, forcible reasoner, and inimitable in his illustrations of the 
science he so triumphantly advocates. 

" Resolved, That Henry Green, M. D., and Professor McKee, of 
the Albany Academy, be a committee to present a copy of these re- 
solutions to Mr. Grimes, and request their publication in the daily 
papers of the city. 

" C. D. TOWNSEND, M.D., Chairman. 

" T. W. OLCOTT, Secretary." 

" Prof. Grimes, whose lectures on phrenology, at Buffalo, Albany, 
and other cities, have excited unusual interest, and elicited the warm- 
est approbation, proposes to deliver a course of lectures in this city 
immediately. His System differs materially in its details from that 
of Gall, Spurzheim and Combe, though resting on the same general 
foundation. We have not yet heard him ; but from the testimony of 
friends on whom we can place reliance, we know that he handles his 
subject like a master, and that those who can find time to attend his 
lectures will be entertained and edified." — New-Yorker. 

" Professor Grimes, the phrenologian, whose original and ingenious 
views on phrenological science have caused his lectures to be very 
much followed in our western cities, has arrived here, and puts up at 
the Astor. He brings with him most flattering testimonials, from his 
Excellency the Governor and others of Albany, where his last course 
was delivered. He proposes, we are pleased to hear, to give an op- 
portunity to the citizens of New- York to judge of the merits of his 
discoveries and deductions, in what he justly terms the science of 
phreno-physiognomy, embracing all the phenomena developed in the 
brain, features, and whole organization, and character and habits of 
the individual, as divided into three great orders of mammalia, viz: — 
the carnivorcB, the graminivorce and the rodentice — corroborated by 
illustrations from every tribe of animated nature — the only true and 
exact base of this interesting science." — N. Y. Star. 

et New Theory of Phreno-Physiognomy, by James Stanley Grimes, 
Esq. — Mr. Grimes delivered his first lecture last night, at the Ameri- 
can Institute, to a respectable and intelligent audience. Every body 
present seemed impressed with the truth, force and originality of his 
new views on the science of phreno-physiognomy. Mr. Grimes has 
the merit of making himself clearly understood, and of presenting his 
subject under its natural divisions, and with great distinctness. He 
appealed, in strong and effective declamation, to the common sense 
of all present, and gave such familiar, graphic illustrations of his 
analysis of the temperaments, and of the language of the passions, 



APPENDIX. 117 

displaying the powers of mimicry and eloquence to great advantage, 
that all present, we believe we may with truth say, were convinced 
that the theory of the Professor is based upon practical sound sense 
and indisputable facts." — Ibid. 

" Lecture on Phrenology. — Professor Grimes, we are happy to hear, 
has consented to repeat his introductory lecture on phrenology this 
evening, at the rooms of the American Institute, rear of the City 
Hall. The views on the science of phrenology, presented by Professor 
Grimes on Monday evening, were entirely new, and elicited a uni- 
versal request from the audience for a repetition on this evening, 
and we trust all who feel an interest in the subject will attend." 
N. Y. Times. 

" The Lectures on Phreno-Physiognomy , by Professor Grimes. 
Mr. Grimes will continue his course to-night, at the American Insti- 
tute. The subject being one of particular interest, viz : — the highest 
range of the ipseal faculties, as he calls them, or those peculiar to 
man, as distinguished from all other animals. Mr. G.'s last lecture 
was received with great approbation, and fully sustained his bold ori- 
ginal theory, which has the merit of producing conviction, because 
we have before remarked, its illustrations are drawn from the only 
sure foundation for these investigations." — N. Y. Star. 

" Mr. Grimes commences a third course of lectures to-night, having 
been engaged to deliver the same before the Mechanics' Library As- 
sociation, at their lecture room in Crosby-street, near the corner of 
Grand. The popularity of this gentleman is increasing daily, as is 
evinced by the flattering demands upon him by the most respectable 
literary institutions of our city. 

' We understand, the lectures of Mr. Grimes, at the Crosby-street 
Institute, before the Mechanics' and Tradesmen's Library Associa- 
tion, are so crowded that it is next to impossible to obtain admission. 
Last night a great number had to go away. We felt sure that when 
this gifted and luminous expounder of the only true laws of phreno- 
logical science should have a hearing, he would daily gain more and 
more converts to his views on this interesting subject." — N. Y. Star. 

"Phrenology. — This science, which seems strongly based upon truth, 
however erroneous may be some of the theories deduced from it, and 
however mistaken some of its professors may be in its application, 
nevertheless appears to be slowly gaining a strong hold upon the faith 
of the multitude. A new and popular lecturer on this subject is now 
in this city, and will deliver a course, as will be seen by the adver- 
tisement. Mr. Grimes gave an introductory lecture last evening. 
His first regular lecture will commence this evening. His mode of 
illustration is exceedingly happy and forcible. Possessing a great 
fund of humor, he tickles his audience into a roar while conveying 
much important information — so, his hearers are both instructed ana 
exceedingly amused at the same time. We cannot tell, of course, 
how the lectures will wear ; but he seems to have made a decided hit 
in the beginning We understand that he has made some practical 



118 aitendix. 

experiments of his theory at the College, with great success, hitting 
the characters even of those who attempted to mislead him. We per- 
ceive that Mr. Grimes brings with him flattering testimonials from a 
number of well known individuals in the larger cities, and the Phreno- 
logical Society of Albany have published resolutions highly commen- 
datory of him and his system." — New-Haven Palladium, 1841. 

" S^ 3 Mr. Grimes' Phrenological Lectures have been exceedingly 
well received in this city, by the class in attendance. As he progress- 
ed with his course, his hearers increased, and those who were in con- 
stant attendance were apparently more and more interested with eve- 
ry succeeding lecture, to the close of the series. We do not believe 
Mr. Combe is his superior, in any sense, as a lecturer on this science, 
and we know he is altogether his inferior in many particulars. The 
following resolutions express the opinions of most if not all of Mr. 
Grimes' hearers in this city." — New-Haven Palladium. 

On Friday evening last, after J. Stanley Grimes, Esq. had delivered 
his concluding lecture on Phrenology; in the Exchange Saloon of this 
city, the audience remained and a meeting was organized by calling 
His Excellency, Gov. Edwards, to the Chair, and appointing W. E. 
Robinson. Secretary. Whereupon the following resolutions were 
proposed and unanimously adopted : 

Resolved, That we have listened with increasing interest and delight 
to the course of lectures just concluded by James Stanley Grimes, 
Esq., on the Science of Phrenology. 

Resolved, That we believe Mr. Grimes has made many valuable 
discoveries and improvements in the Science : That we admire his 
Jucid explanation of the connection and harmony between the organs 
of the brain and those of the body, and that his classification and 
arrangement of the Phrenological organs appear to be founded in 
nature. 

Resolved, That we take pleasure in recommending Mr. Grimes as 
a pleasing, original and able lecturer, that, whether in this country 
or in Europe, where we understand he intends to lecture on this sci- 
ence, he has our best wishes for his success and happiness. 

Resolved, That the Secretary of this meeting be appointed to pre- 
sent a copy of these resolutions to Mr. Grimes. 

WM. E. ROBINSON, Secretary." 

New-Haven, Dec. 12, 1840. 



" Mr. Grimes' last Lecture in Hudson. — On Friday evening last Mr. 
Grimes completed his second course of Lectures on Phrenology, in 
this city, before a numerous and highly respectable audience. At the 
close of the lecture Josiah W. Fairfield, Esq. made a few appro- 
priate remarks complimentary to Mr. Grimes, and proposed that the 
audience should resolve itself into a meeting for the purpose of passing 
resolutions, expressive of its sense in regard to Mr. Grimes' lectures. 
Whereupon Col. Charles Darling was called to the Chair, and J. 
R. S. Van Vleet appointed Secretary. 

J. Sutherland, Esq. then rose, and after some remarks expressive 



APPENDIX. 119 

of the pleasure and gratification with which ne had listened to Mr. 
Grimes' able exposition of his system of Phrenology, offered the 
following resolution, which, on motion of J. W. Fairfield, Esq. was 
adopted : 

Resolved, That we have listened with high gratification to the 
course of lectures on the science of Phrenology delivered in this city 
by Professor Grimes, and which have been this evening completed. 
That we feel it due to Professor Grimes to express our thanks for the 
instruction and pleasure his lectures have afforded us, and the interest 
we have felt in his able exposition of the principles of Phrenology. 
That his manner of lecturing is admirable, combining amusement 
with instruction, and well calculated to impress favorably all who 
hear him with the principles of the science. That we highly commend 
his zeal and ability in advancing a science the aim of which is more 
perfect knowledge of intellectual Philosophy and of ourselves. 

The Secretary of the meeting then offered the following, which, on 
motion of Cyrus Curtiss, Esq., was also adopted : 

Whereas, the labors of Mr. Grimes are for the present ended in 
this city, we deem it a duty we owe to him — to the cause of truth, 
and to ourselves, that we give an expression of the high gratification 
with which we have listened to his interesting and instructive lectures. 
Therefore, be it 

Resolved, That we approve of his classification of the Phrenological 
organs — of his explanation of the temperaments, and of his new sys- 
tem of Phreno-Physiognomy. 

• Resolved, That we cheerfully recommend Mr. Grimes to the public, 
as an able advocate for his new and beautiful theory of the human 
mind, and from whose teachings we have derived in a high degree, 
intellectual pleasure and instruction. 

On motion, it was resolved that the proceedings of this meeting be 
signed by the Chairman and Secretary, and published in both tho 
newspapers of the city. 

CHARLES DARLING, Chairman. 
J. R. S. Van Vleet, Sec-y." 

Hudson, June 6th, 1840. 



Union College. October 23, 1S44. 
Prof. J. Stanley Grimes : 

" Dear Sir — At the conclusion of your lectures, just delivered before 
a portion of the students of this Institution, a meeting of the class 
was duly organized, and the following resolutions were adopted, as 
expressive of their sentiments in reference to your lectures. 

Resolved, That we have listened with deep interest and the highest 
satisfaction, to the series of lectures on the Philosophy of Mesmerism, 
just delivered before us by Mr. Grimes, and that we unanimously 
concur in tendering to him this testimony of our approbation and 
respect. 

Resolved, That the experiments delivered before us, have without 
exception been of such acharacter — the subjects being our fellow -.stu- 
dents and classmates, known to us to be men of intelligence, firmness, 



120 APPENDIX. 

and Christian integrity — as to forbid a doubt of the facts, and leave 
us not the slightest ground for scepticism. 

Resolved, That so far as we are competent to judge, the theory of 
Mesmerism, as presented by Mr. Grimes, is not only novel and exci- 
tingly interesting, but in perfect accordance with admitted principles 
of science. 

Resolved, That should Mr. Grimes, as we understand it is his inten- 
tion to do, publish to the world his views upon this subject, we believe 
they will meet with that favor from the public, and from men of sci- 
ence in particular, which, in our judgment at least, their present novel- 
ty demands. 

Resolved, That wherever Mr. Grimes may go, we would respect- 
fully solicit for him a candid hearing from an enlightened public, feel- 
ing assured that their experience will accord with our own, and pre- 
judice give place to conviction, and scepticism to confirmed belief. 

Resolved, That a copy of these resolutions be presented to Mr. 
Grimes, to be used according to his discretion. 

A. NEWKIRK LITTLEJOHN, Chairman." 



"Professor Grimes' Lecture on the Philosophy of Intemperance. — 
This gentleman appeared last evening at the Tremont Temple, be- 
fore a large and respectable audience. Intemperance is an old and 
somewhat hackneyed subject, but the able Lecturer gave quite a new 
form to it, and deeply interested his audience for an hour and a half. 
* * * * * * * * * , 

We freely give Professor Grimes great credit for the very able and 
interesting manner in which he handled his subject. We hope we 
shall hear from him again." — Boston Daily Mail. 

"Lectures on the Science of Human Nature. — It will be seen on refer- 
ence to our advertising columns, that Prof. J. Stanley Grimes, of 
New- York, commences a series of lectures on this subject at the Ma- 
sonic Temple, on Monday evening next. Mr. G. is eminently known 
as the author of several philosophical works, among which are " A 
new System of Phrenology," " Etherology," " The Philosophy of 
Mesmerism," etc. The opinions and positions assumed by this gen- 
tleman in relation to the human mind, as connected with the above 
mentioned subjects, are entirely different from those hitherto assumed 
by other gentlemen who have lectured upon them. Mr. Grimes 
comes among us with the highest possible recommendatious." — Bos- 
ton Daily Mail. 

"Professor Grimes. — This gentleman is slowly, but surely gaining 
a merited popularity among our citizens, without resorting to any of 
the usual means to acquire notoriety ; hardly advertising in the public 
prints to inform our people that he is present with us, his audiences 
are nightly increasing, and are of a class which neither humbugs nor 
mediocrity could satisfy. His great merit is a quaint and hearty ori- 
ginality. He appears to be a close observer of human nature, the 
foibles of which he illustrates with infinite fancy and sarcasm. His 



APPENDIX. 121 

manner of discourse is peculiar ; he is exceedingly impressive in de- 
picting the different emotions of the mind, a capital mimic, when re- 
lating the many droll anecdotes in which he abounds, and yet sober 
and serious when treating of the more profound themes of his dis- 
course. 

The basis of his lectures is Phrenology, being a modification of the 
systems of Spurzheim and Combe. He does not confine himself to 
the brain alone, but to the whole structure and constitution of the 
frame, to judge of the tendencies and capabilities of the individual. 

Mr. Grimes, we understand, is a lawyer of some eminence in the 
State of New- York. Having had much success as a lecturer, he em- 
ploys the vacant time between the sessions of the court, in promul- 
gating his peculiar views on men and things. This is his first visit to 
our city in this capacity, although originally a Boston boy, where at 
school, we have heard it hinted, he was chiefly remarkable for the fact 
that he could thrash every boy in it. He seems disposed to come off 
victorious even now with any one, either physically or mentally, who 
is inclined to grapple with him, or is anxious to feel the weight of 'his 
calibre. His lecture this evening is on Hope, at the Tremont Tem- 
ple." — Boston Daily Whig 



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